Champions of Judea: On the supplanting of British foreign policy

From Horus on Substack. Please subscribe. Excellent research.

Our last article discussed the pursuit of Jewish interests by Winston Churchill and the British ruling class. Recall that Churchill considered Jews (at least as compared to Arabs) to be racially superior and strove energetically to enable Jewish colonisation of Manchester and London as well as of Palestine. He was born in the ambit of Rothschild, de Hirsch and Cassel, and was unfailingly loyal to Zionists throughout his life, serving them with outstanding fervour. He helped bring about the Balfour Declaration. He repeated Disraeli’s dictum “The Lord deals with the nations as the nations deal with the Jews”, claiming the sanction of the Christian deity for Jewish supremacism. Churchill described his devotion to Zionism bluntly as “a question of which civilisation you prefer.”

Churchill’s anti-German beliefs were as old as his adoration of what he called the “higher grade race”. He helped cause the Great War and was thrilled by it. After Versailles, he traduced Weimar governments less frequently than he had those of the German Empire, but on occasions in the 1920s still spoke of Germany as a threat.1 On March 23rd 1933, two months after Adolf Hitler became chancellor, Churchill castigated the new Germany in Parliament for its “ferocity and war spirit, the pitiless ill-treatment of minorities [and] the denial of the normal protections of civilised society to large numbers of individuals solely on the ground of race”.2 He asserted that “The Nazis inculcate a form of blood lust in their children … without parallel … since barbarian and pagan times.”3

Portraying Germany as a military threat was, at that time, partly just a way for an unprincipled politician to attack Ramsay MacDonald, the prime minister who, though sympathetic to the Soviets, was for disarmament to facilitate peace.4 Churchill, though, was unprincipled in a consistently anti-German direction. Had he ‘warned’ about Stalin the way he did about Hitler, Churchill’s post-war reputation as the politician who ‘saw the danger’ could have been twice as great. He had been staunchly anti-communist since 1917, and until 1930 or later, “His posture toward the Soviet Union was one of consistent abhorrence.”5 Yet as the Soviet Union proceeded to amass the largest armed forces in history, Churchill does not appear to have investigated the red threat at all.6 By 1935 he was scheming with the Soviet ambassador against the British government. By the summer of 1940 he had condoned the Soviet annexation of several countries. The Soviet regime, without war as extenuation, had by 1935 already caused civilian ruin and death on a scale Hitler’s regime would never match, with immense horrors still to be inflicted. Evidently neither Churchill nor anyone else lauded for their prescience in regard to Germany had any sincere objection to dictatorships that callously maltreated civilians and used vast forces to menace their neighbours, and any historical work implying that they did must be false and exculpatory.

Jewish foreign policy

As though at the same prompting, Churchill began to campaign against Germany simultaneously with an international alliance of Jewish interests organised and led publicly by Samuel Untermyer, a wealthy Jewish lawyer from the U.S. who has also instrumental in  developing and promoting Christian Zionism, a strongly pro-Israel movement. Untermyer launched a boycott which the Daily Express referred to on March 24th 1933 as a ‘Judean declaration of war against Germany’.7 ‘War’ was scarcely an exaggeration, as Zbyněk Vydra describes: “The main goal was terminating Jewish persecution by overthrowing Hitler and the boycott was meant to be one of the means of bringing Germany down on its knees.”8 In Untermyer’s words, the aim of his “purely defensive economic boycott” was to “undermine the Hitler regime and bring the German people to their senses by destroying their export trade on which their very existence depends.”9 Tolerance of their “very existence” might be resumed once they clearly signalled their compliance. At least as early as May 1933, while Soviet collectivisation killed millions, Untermyer declared that Hitler’s government was carrying out a “cruel campaign of extermination”. His accusations were repeated in private correspondence as well as in speeches, newspaper articles and open letters. He specified in 1934 that not mere expulsion from Germany but the death of all Jews “by murder, suicide or starvation” was Hitler’s “openly avowed official policy and boasted purpose”. To the suggestion of verifying whereof he spoke, Untermyer replied “I have no intention of going to see Hitler, although asked by his friends to do so.”10 Churchill similarly spoke only about Hitler, never to him. Untermyer happily visited the Soviet Union during the Great Terror; Churchill did so in secret during the war.

In Britain, a boycott of trade with German firms was begun in the East End of London by Jews descended of immigrants from the Russian Empire. Though intimidation was employed to some effect, this effort alone could not force the hand of the whole British population. Regime change could more likely be achieved by compelling nation-states to act against Germany regardless of popular wishes—the typical top-down strategy of Jewish activism aimed at recruiting non-Jewish elites—and of that aim Untermyer’s international campaign stood a better chance. He first launched the American League for the Defense of Jewish Rights, but was persuaded later in 1933 to change the name to the Non-Sectarian Anti-Nazi League to Champion Human Rights in order to attract non-Jewish support. According to Richard Hawkins, “In early November 1934, the NALCHR announced that a world conference would begin on November 25 in London. Its aim was to intensify and coordinate the boycott of Germany.” As Hawkins describes, the World Non-Sectarian Anti-Nazi Council to Champion Human Rights (WNSANCHR) was established as a result.

“The conference also resulted in the establishment of a British Non-Sectarian Anti-Nazi Council (BNSANC) with Sir Walter Citrine, the general secretary of the British Trades Union Congress, as president. … The activities of the BNSANC appear to have gone largely unreported apart from a successful demonstration of as many as twenty thousand and a meeting in London’s Hyde Park joined by many thousands more on October 27, 1935. It was addressed by prominent British politicians and academics from across the political spectrum including Eleanor Rathbone MP, Clement Attlee MP … Citrine, Professor JBS Haldane and Sylvia Pankhurst.”

Hawkins must imagine the political spectrum to run only from socialists to communists, but regardless, the Council would soon become remarkably non-sectarian in that regard. Though he says they went largely unreported, Hawkins himself mentions that the state-controlled BBC broadcast the Council’s addresses.11

The burgeoning influence, assisted by the BBC, of socialists like Attlee and Haldane caused dread to British conservatives including Harold Harmsworth, the first Viscount Rothermere, who owned newspapers including the popular Daily Mail and who had opposed universal suffrage and the growth of the Labour Party.12 Rothermere supported revision of the treaties imposed on Germany and the other defeated states after the Great War. He was also sympathetic to Benito Mussolini’s fascists and Hitler’s National Socialists for their fierce opposition to the many attempts at communist revolution in Italy and Germany. In January 1934, he began supporting the British Union of Fascists (BUF) in Mail editorials. Rothermere was particularly alarmed at Stafford Cripps’ communist-friendly Socialist League, which campaigned for Labour’s next government to grant itself the power to rule by decree and prohibit all opposition.13 With the Socialist League intact and growing, Rothermere nevertheless ceased to support the BUF in July 1934. According to Paul Briscoe, “Jewish directors of Unilever … decided to present … Lord Rothermere, with an ultimatum: if he did not stop backing Mosley, they and their friends would stop placing advertisements in his papers. Rothermere gave in.”14 In November 1933, Untermyer had written that “A properly carried out boycott will cause Germany´s economic collapse within a year.” Shortly after, Pinchas Horowitz, a prominent member of the Board of Deputies of British Jews, wrote that “Once the sixteen million Jews inhabiting the world stop buying German goods, they will represent a power which no country will be able to ignore.”15 Presumably, as Jews were relatively small in number and spread across many countries, neither Untermyer nor Horowitz seriously estimated their power as consumers so highly; the power which no country would be able to ignore more likely referred to the ability to coerce pezzonovantes like Rothermere to help ensure that Britain and other powerful states would prioritise international Jewish interests over those of their own people. Mosley, who strove to prevent war, would never have been anything other than a hindrance to “causing Germany’s economic collapse”.

Pinchas Horowitz was also a leading member of the Jewish Representative Council for the Boycott of German Goods and Services (JRC), founded in November 1933. The JRC was separate from the BoD though they had much commonality in membership. Neville Laski, the Board’s president, refused the JRC’s demands to involve his organisation officially in the Jewish boycott, arguing that such a move would likely provoke Hitler’s government to take repressive measures against Jews in Germany.16 This was consistent with the cautious stance taken by the German equivalent of the Board, the Central Association of German Citizens of Jewish Faith.17 Whatever Untermyer said about “terminating Jewish persecution”, he and associates like Rabbi Stephen Wise led the faction prepared to aggravate such persecution in pursuit of “overthrowing Hitler”. As Zionists, they likely found provocations of Hitler desirable. Certainly Untermyer seemed to regard his Jewish opponents in America with contempt, saying in December 1937:

“The wave of world-wide anti-Semitism, led and encouraged by Germany, that is inundating our country should serve only to make us more race conscious, tie us closer together and confirm us in our determination to combat and overcome by every means in our power the vast propaganda of this world-bully and braggart and the forces of evil that inspire it. There are still too many turn-coats, hyphenated Jews and apostates in our ranks. The sooner we expose them and rout them out, the better it will be for our welfare and self-respect. They are an undiluted liability.”18

Neville Laski’s reticence toward the overt participation of the Board of Deputies in Untermyer’s boycott also derived from the value he placed on the Board’s close relations with the British government and civil service. The historians who have written on the boycott mostly treat as a failure or a mistake the Board’s declining to join officially (though individual members were free to participate), but good relations with the likes of Robert Vansittart, the acutely anti-German head of the Foreign Office, were arguably more valuable. According to Laski, at a meeting in October 1934, Vansittart, referring to Untermyer and the American Jewish Congress (AJC), said that

“the aggressively Jewish, flamboyant and narrow character of the anti-German propaganda carried on by certain Jewish quarters in America was having results which were very nearly provocation of anti-semitism on a large scale. … He said that he approved of the use of an economic weapon against Germany, but he did not approve of a flamboyant user of such a weapon.”19

Vansittart thus advised his allies on public relations, the better to achieve their shared aims. In 1936, as the World Jewish Congress was being founded (mainly by AJC members at first) with aims including “to coordinate the global economic boycott of Germany”, Laski, “who had originally been just cautious, changed his opinion within a single month towards a complete refusal and did his best to prevent participation in the WJC.” According to Vydra, the prevailing view among the Board of Deputies was that “the Congress would strengthen the boycott movement, but the BoD´s participation would lead to the loss of influence on the British government.”20 Most historians are militantly incurious about how the Board, representing less than half a percent of the British population, came to have such influence.

Jewish domestic policy

Vydra remarks that “[t]he Jewish boycott of Germany was an international activity and can be understood as a type of Jewish foreign policy.”21 Gentile foreign policy was found wanting. Intercession (stadlanut) had been enacted by the Russo-Jewish Committee and Lord Rothschild since the 1880s. The Jewish elite in Britain had also founded the Conjoint Committee for such work. While men like Vansittart and Churchill worked to align British foreign policy with “Jewish foreign policy”, their colleagues did likewise in domestic matters, virtually without resistance. The British Union of Fascists, however unsuited to the role, appears to have been the only vehicle of any size for opposing the usurpation, and thus was targeted for violent suppression. On 4th October 1936, the BUF staged a lawful, police-escorted demonstration through several sites in East London, an area in which Jewish immigrants from Eastern Europe had concentrated, in which the unofficial, militant boycott of Germany had begun and in which British people were confronted by immigrant hostility exemplified by the violent crime operation led by Jacob Comacho (alias Jack Comer or Spot). As the police escort attempted to clear illegal blockades in Aldgate, they were assaulted by masses of armed Jews, Irish and communists. Comacho and his associates were leading figures in the assault. Jews organised under the Jewish People’s Council Against Fascism and Anti-Semitism. The communists were mainly from the Communist Party of Great Britain (CPGB), which took orders from the Soviet Union via the Comintern. The ‘Battle of Cable Street’ was the largest of many such assaults on the BUF in the 1930s. The aggressors were rewarded with legislation within two months: a new Public Order Act which impaired the BUF’s ability to demonstrate.22

The Board of Deputies did not at first openly encourage anti-fascist aggression. As Daniel Tilles says, “much of the Board’s anti-fascist activity, for … good reason, took place privately and remained unpublicised.”23 In July 1936, a deputation from the Board, including Neville Laski and vice-president Robert Waley Cohen, expressed sympathy for Jewish violence against the BUF and prevailed on Simon to punish “those preaching hatred”.24 John Simon’s Act, passed in December that year, was “influenced by the personal intervention of Harold Laski” (Neville’s pro-Soviet brother) and “made the police act with even greater intensity” against the BUF.25 Let us assume that the hatred preached was so abominable as to justify bricks flung at British bobbies by gangsters, else we risk the conclusion that the deputies sought special treatment and power for the higher grade race.

The Board had begun to co-opt anti-fascist militancy before the assault in Aldgate, “establishing a body to direct defence policy in mid-1936, the Co-ordinating Committee (CoC—known from late 1938 as the Jewish Defence Committee).”26 Late in that year, “Sidney Salomon, the secretary of the CoC, in an interview with the Evening Standard, absolved his thugs of blame for their aggression, arguing that it was ‘not human nature … to stand calmly by while Blackshirts shout insults.’”27 Herbert Morrison, leader of the London County Council and a senior figure in the Labour Party, which affected to exist for the benefit of British workers, met in secret with Neville Laski and Harry Pollitt, leader of the CPGB, in October 1936 to co-ordinate the terrorism they mutually supported.28 By March 1937, Neville Laski was satisfied that condoning violence would not lose him politicians’ support: “in contact with the Home Office to discuss anti-Jewish meetings, [Laski warned] that ‘any self-respecting Jew in the crowd would have the greatest difficulty in restraining himself, not only vocally, but even physically.’” He also urged police to collaborate with Jewish and communist infiltrators or invaders starting fights at BUF meetings.29 Newsreel producers already routinely used misleadingly-edited footage of such fights to portray the BUF to the nation as the instigators.

Spreading dread

With the most avid opponents of hostility to Germany corralled by state suppression and terrorism, successive British governments, notwithstanding their Home Secretaries, remained an obstacle to the full adoption of “Jewish foreign policy”. Under MacDonald and Stanley Baldwin, peace with Germany continued, and Neville Chamberlain intended the same. Winston Churchill followed his aspersions about “war spirit” and “blood lust” with a fear campaign about Germany’s military strength. “As 1934 progressed Churchill developed an important subsidiary theme to disarmament: the growth of German air power”, according to David Irving, who continues:

“‘I dread the day,’ he told the House on March 8, ‘when the means of threatening the heart of the British empire should pass into the hands of the present rulers of Germany.’ Such melodramatic statements were typical of the debating stance that Churchill would adopt over the next five years. Sir John Simon predicted in cabinet on March 19 that Hitler would move east or into territories of German affinity like Austria, Danzig and Memel. His colleagues were unconvinced that Hitler harboured evil designs on the empire, and rightly so. We now know from the German archives that even his most secret plans were laid solely against the east. In August 1936 he would formulate his Four Year Plan to gird Germany for war against Bolshevist Russia; and not until early 1938 did he order that Germany must consider after all the contingency of war with Britain—a contingency which, it must be said, Mr Churchill had himself largely created by his speeches.”30

Churchill “found that Britain’s weakness in the air was a popular theme, particularly among leading London businessmen. Their doyen Sir Stanley Machin invited him to address the City Carlton Club on it. He developed his campaign on the floor of the House, in newspaper and magazine articles, and in BBC broadcasts too.”31

Churchill used Parliamentary privilege and his high security clearance to publicise statistics, and alarming interpretations of them, on behalf of a network of anti-German civil servants and intelligence agents led by Robert Vansittart, head of the Foreign Office. On 9th November 1933, the Committee of Imperial Defence had “decided that a body should be set up to determine Britain’s worst defence deficiencies. That body, which became the DRC, was approved by the Cabinet on 15 November” but “held its first meeting on 14 November, the day before it was formally constituted by the Cabinet.”32 The Defence Requirements Committee was “the body whose decisions largely determined the path that British strategic defence policy took in the years until 1939.”33 It was a vehicle for Vansittart and Warren Fisher, his equivalent at the Treasury, to wage institutional war against the Air Ministry which was “[i]n theory… the sole body responsible for the co-ordination and analysis of information on the German air force” and which insisted on reporting what it found.34 As Wesley Wark describes,

“Despite the fact that no concrete intelligence had reached the air ministry during the DRC’s term, the committee nevertheless found itself preoccupied by the question of the future rearmament of Germany, especially in the air. Pushed by Vansittart, the DRC accepted, without conviction, the estimate of five years as the time it would take Germany to rearm, and adopted this as their deadline for British defence planning. Germany was fixed, using Warren Fisher’s terminology, as the ‘ultimate potential enemy’. When the chief of the air staff presented a very modest programme for the RAF to the committee, both Vansittart and Fisher threatened that they would not sign the report.”35

The moderation of the air staff provoked Vansittart to bypass them. “The clash of political and military intelligence in the DRC had encouraged the central department of the Foreign Office to begin drawing up their own appreciations of the German air force.”36 Ralph Wigram, the head of that department, supplied Churchill figures until his death in 1936.37 Another supplier was Desmond Morton, formerly of the Secret Intelligence Service and in 1934 the head of the Industrial Intelligence Centre of the Committee of Imperial Defence. Morton brought to Churchill’s home “secret files which the Prof. [Frederick Lindemann] illicitly photocopied for Churchill.” Morton’s figures only spoke of numbers of planes and “omitted any consideration of quality or range”.38 Churchill’s rhetoric aimed at maximising alarm: “‘Germany has already, in violation of the Treaty, created a military airforce which is now nearly two-thirds as strong as our present home defence airforce.’ By the end of 1935, he warned, Hitler would match Britain’s airforce; by 1936 he would overtake it—such was Churchill’s claim.” Irving paraphrases Churchill: “[I]f both countries continued to rearm at their present rate, in 1937 Germany would have twice the airforce Britain had.” He continues:

“It is plain from the record of November 25th that the cabinet was concerned about the effect of Mr Churchill’s brash campaign on their delicate relations with Germany. Hoare felt they must make clear to the world that his ‘charges were exaggerated.’ Chamberlain expressed puzzlement that they themselves had no information backing Churchill’s claims. … [T]he captured files of the German air ministry reveal both his statistics and his strategic predictions to have been wild, irresponsible, exaggerated scaremongering, delivered without regard for the possible consequences on international relations.”39

Vansittart was aided by Reginald Leeper who became head of the Foreign Office news department in 1935. According to Richard Cockett, “Leeper shared the views of Sir Robert Vansittart on foreign policy and in particular his attitude to Germany.”40 Leeper sought “willing collaborator[s]” among journalists

“to further the aims and policies of the Foreign Office. He realized that with a certain degree of openness and flattery diplomatic correspondents could be welded into a cohesive body who could be relied upon always to put the Foreign Office point of view in the press. [He] built up a set of diplomatic correspondents … loyal to him.”41

The main enticement for correspondents was being shown confidential Foreign Office documents. “[T]he more correspondents were let into the News Department’s confidence, the more willing they would be to adopt the Foreign Office view.” Leeper’s “tame pets” repeated the Foreign Office’s views under their own names.42 At least one of the “most privileged diplomatic correspondents”, Norman Ewer of the Daily Herald, was a spy for the Soviet Union.43

In March 1935, Vansittart leaked the fact that Hitler had privately claimed to John Simon that his Luftwaffe, forbidden under Versailles, had already reached parity with the Royal Air Force.44 Leeper then fed out a more alarming story in April, and Churchill spoke of it as “official” in Parliament.45

Leeper’s team overlapped with Vansittart’s. According to Cockett,

“they used the News Department to give out news of conditions in Germany, statistics of German rearmament, reports of German concentration camps to enhance this pessimistic view of Germany—the leak to the Daily Telegraph in 1935 was supposed to contribute to this general picture. Vansittart was particularly free with his confidences and encouraged Leeper to take the same attitude in the pursuance of their campaign against appeasement. Ian Colvin relates how ‘Rex Leeper sometimes came upon Vansittart in his room at the FO in full conversation with Winston Churchill.’ The excuse Vansittart gave to Leeper for communicating confidential information to a mere MP was that ‘it is so important that a man of Churchill’s influence should be properly informed’ and so he was quite content to ‘tell him whatever I know’.”46

Intelligence sources

As Wark says, “The best intelligence which the [Secret Intelligence Service] gained on German air force developments was obtained through contacts with foreign secret services and through the exploitation of dissident German sources.”47 On the basis of such sources, some of whom approached him directly, from February 1936, Vansittart formed his own intelligence network, “separate from the SIS and the Foreign Office”.48 According to Cockett,

“Vansittart was… particularly open in his communications with FA Voigt of the Manchester Guardian. Indeed, Voigt was a key member of Vansittart’s shadowy ‘Z Organization’, an intelligence service run principally for his own benefit to keep him informed of developments inside Nazi Germany. It was run with the co-operation of the head of the Secret Intelligence Service (SIS), but otherwise was run clandestinely – unknown to the rest of the staff at SIS headquarters in London.”49

According to Gill Bennett, the Z Organisation was set up by Hugh Sinclair, head of SIS, and assigned to Claude Dansey, who “ran his own small staff, including Jewish émigrés and other exiles, and supposedly communicated with SIS only through [Hugh] Sinclair, although the evidence suggests that Morton too received information directly from Dansey.”50

Churchill’s intelligence network also included Jewish émigrés like Jurgen Kuczynski, a spy for the Soviet GRU, and Leopold Schwarzschild, a journalist and publisher, whom Churchill called “two German refugees of high ability and inflexible purpose”.51 Using information from Kuczynski was especially absurd:

“After publishing an anonymous article in Brendan Bracken’s The Banker in February 1937 with tongue-in-cheek ‘calculations’ of Hitler’s annual arms budget, he had been contacted by ‘certain circles, and these he had ruthlessly milked of both funds for the party coffers and secret information for the Soviet Union. These circles, he said by way of identification, were those that came to power in 1940 ‘with the overthrow of Chamberlain.’

… Kuczynski also drafted a blimpish brochure on Hitler and the Empire, to which an R.A.F. air commodore wrote the foreword. ‘I chose the pen name James Turner,’ he wrote. ‘The whole thing was a rather improbable romp.’ Turner’s line was, he chuckled, to deny any personal dislike of fascism—that was a matter for the Germans alone — ‘If only it were not such a danger for the British empire.’”52

Kuczynski and Swarzschild may have already been sources for the Z Organisation or Morton’s Industrial Intelligence Centre at the CID (or both). As Wark describes,

“The IIC was created as a secret unit in 1931 to collect and evaluate information on industrial war planning in foreign countries. … Their sources included material from industrial publications, statistics from the board of trade and department of overseas trade, Foreign Office reports, information volunteered by British industrialists and whatever covert material was supplied by the Secret Service.”

For reasons unexplained, “At first the IIC concentrated on Russia but soon turned its attention to the German aircraft industry.”53

One “British industrialist” who volunteered information was Sir Henry Strakosch, a Jewish financier from Austria who, according to David Lough, was another of “the small group of experts who had been feeding Churchill confidential information about Germany’s armaments expenditure.” Of Strakosch’s expertise, Lough says that “As chairman of Union Corporation, the South African mining business, Strakosch passed on confidential details of the raw materials which his company was supplying to the German armaments industry.”54 The German armaments industry must have been awful enough to alarm Strakosh but not quite so terrible that he stopped contributing to it. As Irving describes,

“When the air staff issued a secret memorandum on November 5, 1935 — based, we now know, on its authentic codebreaking sources — stating firmly that the German front line consisted of only 594 planes, Churchill sent an exasperated letter to the Committee of Imperial Defence: ‘It is to be hoped,’ he wrote, ‘that this figure will not be made public, as it would certainly give rise to misunderstanding and challenge.’”55

Friendship with Strakosch became highly beneficial to Churchill and the anti-German front. In severe financial difficulty in 1938, Churchill told friends he would leave politics and put his mansion Chartwell up for sale. Strakosch agreed to pay off the debts (about £18,000 according to Irving and Lough). “Chartwell was withdrawn from the market, and Churchill campaigned on.”56 Lough stresses that there was no quid pro quo with Strakosch (other than membership of Churchill’s dining club). I find no evidence contradicting Lough here. Strakosch’s motive appears to have been to keep Churchill, perhaps the most well-placed activist for the cause, in politics to “campaign on” against “misunderstanding and challenge”. As Lough says of their collaboration, “Sir Henry … regarded Churchill as the one politician in Europe with the vision, energy and courage required to resist the Nazi threat.”57 Strakosch loaned another £5,000 to Churchill in 1940 and left Churchill £20,000 when he died in 1943.58

The Focus

Cockett describes how “Leeper and Vansittart enlisted [Churchill] in their campaign against Germany” as he “could be thoroughly relied upon to use their information in the way that they wanted”. Leeper

“visited Churchill at his home at Chartwell on 24 April 1936 to encourage him to try and bring together all the various groups who were already concerned about the German danger. This meeting was the genesis of the anti-Nazi council which became known as the Focus Group. This duly tried to rectify what Vansittart had identified as the crucial flaw in Britain’s state of readiness: ‘the people of this country are receiving no adequate education — indeed practically no concerted education at all — against the impending tests’ … ”59

Other than this “genesis” at Chartwell, the Anti-Nazi Council was already the British branch of Untermyer’s World Non-Sectarian Anti-Nazi Council for Human Rights. As Richard Hawkins describes,

“In April 1936, Winston Churchill joined the WNSANCHR. … In July, the Board of Deputies of British Jews created a secret fund to support anti-Nazi groups including the WNSANCHR. At a meeting on October 15, the WNSANCHR, at the suggestion of Churchill, decided to establish a Focus in Defence of Freedom and Peace movement. The Focus helped revive Churchill’s political career. As Eugen Spier later observed, ‘Later on it was easy to forget the part [the Focus] played in creating a platform for Winston Churchill at a time he was in the political wilderness.’”60 

The Focus served as an information exchange, a network of support and a fountain of money for the anti-German campaign of which Churchill was the most valuable figure. Yet despite including prominent politicians, civil servants, businessmen and journalists, few of whom were abashed about their stance on Germany, Churchill was no more keen for the Focus to be a matter of public discussion than he was the real size of the German air force. To enable individuals with contrasting affiliations to join discreetly, the group had a loose structure, avoided formal membership and only staged events under other names.61 Eugen Spier, a Jewish immigrant from Germany and one of the founders and main funders, wrote a book on the career of the organisation, but did not have it published until 1963. Irving says that “Churchill pleaded with him not to publish it during his lifetime.”62 Court historians still frown at our disrespect for the great man’s privacy.

Churchill “wryly recognised who was behind this body. ‘The basis of the Anti-Nazi League,’ he would write later in 1936 to [his son] Randolph, misquoting its proper title, ‘is of course Jewish resentment at their abominable persecution.”63 Jewish resentment may have been a motivation, but the wealthy, well-connected Jews in the “League” were not under persecution and, as noted, the international effort of which they were part intruded upon the cautious practices of the Jewish organisations in Germany. The Focus’s aims were the same as those of Untermyer and the World Jewish Congress: Germany must overthrow Hitler or be destroyed. In Spier’s words, “we had to prove to Britain and the world that for us there could be no peace with the Nazi regime.”64 Whether the struggle was really for survival or supremacy, no cost was too great.

Bribery

Another “basis of the League” was Czech bribery. The recipients tended to be unapologetic. As Irving says,

“Europe was awash with secret embassy funds. … The Czechs were most prolific. … When Robert Boothby, once Churchill’s private secretary and now a member of his Focus, was later obliged to resign ministerial office over irregularities involving Czech funds and a certain Mr [Richard] Weininger, he advised the House, as an MP of sixteen years’ standing, not to set impossible standards ‘in view of what we all know does go on and has gone on for years.’”65

Weininger, a wealthy Jewish immigrant, was working mainly for his own benefit.66 Jan Masaryk was the main conduit for Czech government bribery and a friend of Churchill. Reginald Leeper and Henry Wickham Steed, the Focus’s most committed journalist, were two payees.67 Sir Louis Spears MP was given regular cash and a lucrative directorship of a major Rothschild-controlled Czech industrial firm at the behest of Edvard Benes.68

Communist sympathisers

The Czech government was headed by Benes and had formed an alliance with the Soviet Union in 1935. The Soviets were permitted to use Czech airbases against Germany and Benes wholly trusted that they would provide sizeable forces in case of war; the Soviet Commissar for Foreign Affairs, Maxim Litvinov, encouraged his trust.69 The Focus’s aims dovetailed with Litvinov’s foreign policy and the aims of the Comintern. The above-mentioned Robert Boothby was a co-founder of the Popular Front which lobbied for pro-Soviet policies from 1936 until being assumed into Churchill’s wartime government. The Focus also included former Labour minister Hugh Dalton MP, an apologist for the Soviet dictatorship since its founding.70 Focus members Clement Attlee, leader of the Labour Party, leftist Tory MP Harold Macmillan, ‘peace’ activist Norman Angell and Liberal Party politician Violet Bonham-Carter, an old friend of Churchill, wrote for The Future, a magazine published by Willi Münzenberg, a German communist who specialised in creating pseudo-independent organisations to enable celebrity intellectuals like Angell to deniably support the Soviet Union.71 The launch of The Future was funded by Munzenberg’s comrade Olof Aschberg, a Jewish banker from Sweden who had helped launder money for the Bolshevik regime after its repudiation of foreign loans and seizure of private assets. The editor was Arthur Koestler, also of Jewish ancestry, who had recently resigned as a Comintern agent when The Future launched.72 

Zionists

Alongside servants of the Comintern, the Focus was populated by Zionists, Jewish or otherwise. A leader of Anglo-Jewry and member of the Focus along with his brother Robert was Henry Mond, the 2nd Baron Melchett, who had helped finance Pinhas Rutenberg’s plan for irrigation and electricity generation in Palestine (Rutenberg’s company was granted a monopoly on generation over most of Palestine in 1921).73 In this effort Mond joined Edmond de Rothschild, the primary financier of Jewish settlement in Palestine (and Rutenberg’s scheme), and Edmond’s son James de Rothschild, a family friend of Churchill and a member of the Focus with his cousin and wife Dorothy. Churchill supported Rutenberg’s project while he was Colonial Secretary from 1921-22 just as he consistently supported the greatest possible Jewish immigration into Palestine throughout the 1920s and 30s (expressly to make Jews the majority there). Rutenberg was a leading Zionist activist closely associated with Churchill’s friend Chaim Weizmann as well as David Ben-Gurion and Vladimir Jabotinsky. Weizmann and Ben-Gurion became Israel’s first president and prime minister in 1948. Jabotinsky was a Zionist militant and anti-British agitator who founded Irgun, members of which murdered British officials and servicemen in Palestine after the war.

Secret funding

Copious funding was available to the Focus. The “secret fund” Hawkins mentions was administered by Robert Waley Cohen, vice-president of the Board of Deputies of British Jews. As Robert Henriques describes, “Bob” was one of the leaders of Anglo-Jewry, for whom there was a need “to find a platform which would enlist the whole-hearted support of the greatest possible number of Gentile friends.” He continues:

“Every week Bob and a few other leaders of Anglo-Jewry met at New Court to plan a form of defence against anti-Semitic propaganda. In June, Bob, and several others had an interview with the Home Secretary and returned with the assurance that the Government would do everything in its power to arrest what it acknowledged to be “a growing evil”.74

The other leaders go unnamed. Henriques continues:

Churchill “enlisted many eminent men in his ‘Defence of Freedom and Peace’ movement, and this formed a nucleus of sympathetic, liberal, non-Jewish opinion with which the Anglo-Jewish leaders could co-operate. While Jewish Defence was continued by the Board of Deputies with direct propaganda which probably did more to reassure British Jews than to combat the infiltration of Nazi doctrine, it was decided at New Court to raise a secret fund, initially of £50,000, which would work with the sympathetic non-Jewish organisations as well as with the Jewish Telegraph Agency, the latter providing the hard facts of Nazi atrocities which were so seldom reported in the press. Bob agreed to raise, control and administer this fund. It was started with a dinner party at Caen Wood Towers on 22nd July, from which over £25,000 was immediately subscribed, and the balance promised. Bob insisted from the start that the Jewish defence movement must concentrate on attacking Nazi philosophy and its denial of human rights, rather than on the direct refutation of anti-Semitic propaganda. … [H]e insisted that propaganda should be directed against ‘pursuing peace without caring for freedom and justice’ — a summary of the British policy of appeasement.”75

Cohen, like Spier, took as read that “Jewish defence” entailed using one gentile nation-state to impose Jewish values and interests on another.

As David Irving says, £50,000 “was a colossal sum for such an organisation to butter around in 1936 — five times the annual budget of the British Council”, and it was only “initially” £50,000.76 Cohen, thanks in part to his means, took charge of the Focus, as Henriques describes:

“[T]he ‘Defence of Freedom and Peace’ movement was publishing a series of pamphlets explaining what Nazi-ism meant and refuting the belief in the country that it had its legitimate aspects. Each pamphlet was read in manuscript by Bob and usually edited and amended profusely. Even Winston Churchill was not exempt; and one of his articles entitled ‘The Better Way’, which he sent to Bob in draft, was returned to its author with copious alterations, all of which were accepted. Soon the ‘Defence of Freedom and Peace’ movement, whose secretary was AH Richards, began publication of a journal known as Focus on which Wickham Steed and Bob — the latter described as ‘the veritable dynamic force of Focus’ — were Churchill’s main lieutenants.”77

News media

Under the pretext of securing “human rights” and combatting “anti-Semitic propaganda”, the Focus strove to pressure the news media into a belligerent stance toward Germany:

“To administer the ‘secret’ defence fund, Bob employed HT Montague Bell, recently retired from the editorial chair of The Near East, who was very largely engaged in drafting letters to the press and providing the necessary facts, for eminent people to compose their own letters in refutation of the very considerable correspondence published by most of the national newspapers excusing Fascism and even advocating it, including sometimes its anti-Semitic aspects.”78

The Focus also worked to co-ordinate ostensibly separate media organisations toward a single aim:

“While Montague Bell was arranging the publication of a series of so-called ‘Vigilance’ pamphlets, written by Colin R Coote, then a leader-writer of The Times, and other well-known journalists, Bob was personally interviewing various Tory Members of Parliament, including Harold Macmillan, Douglas Hacking, and Sir Waldron Smithers. Negotiations which had begun in 1937 between Bob, Professor Gilbert Murray and Sir Norman Angell led to the formation in 1938 of the Focus Publishing Company which took over Headway, the publication of the League of Nations Union. Meanwhile, Bob’s fund was being used to sponsor a large number of small, independent enterprises whose operations were co-ordinated by Montague Bell, now reinforced with an assistant and a secretariat.”79

With Churchill, Macmillan, Boothby and others being sitting Conservative MPs, the Focus’s secretiveness was prudent as, according to Eugen Spier, “the policy of the new Headway would be to turn out the Conservative government.”80

Both the Focus and the Board of Deputies appear to have been subsidiary, at least financially, to the unnamed leaders of Anglo-Jewry who met at New Court and initiated the “secret fund”:

“By tremendous efforts … Bob raised further gifts to the Fund to keep pace with its expenditure. It was found that the work of the Fund inevitably overlapped the official defence work of the Board of Deputies. Accordingly a very substantial annual sum was paid by the Fund to the President of the Board (Neville Laski, KC) so that he could temporarily sacrifice his legal practice and devote himself wholly to the co-ordination of Jewish defence.”81

Under the threat of an advertising boycott, potential adversaries of the Focus like Lord Rothermere, owner of the Daily Mail, had already been rendered compliant. Lord Beaverbrook, main owner of the Daily Express (in which Rothermere had a large stake too) was susceptible to the same menaces, and, though at times privately sympathetic to Germany, he printed what he thought good for business. His Express headline from March 1933, ‘Judea Declares War On Germany’, preceded an article lauding Judea for doing so. Beaverbrook was also a friend of Churchill, Vansittart and Ivan Maisky, the Soviet ambassador.

Perhaps the most consequential of the Focus’s activities was described by Eugen Spier to Churchill privately in June 1937:

“It is one of the objects of the Focus to provide its members, and you most of all, with just those facilities which a party machine provides, publicity by public meetings, through the press and our publications. The Focus is steadily growing; its audiences daily become larger, its backing ever more forceful, with the support of some of the most important people in the country.”82

With its forceful backing, the Focus did attract the support of important people. It could also make mediocre people seem important. By late 1936, “The editors of the influential weekly journals The SpectatorNew StatesmanThe Economist and Time & Tide were wooed and won: Wilson Harris, Basil Kingsley Martin, Lady Rhonda, Harcourt Johnstone.” They were joined by “Sir Walter Layton and AJ Cummings, chairman and chief commentator of the News Chronicle, as well as Lady Violet [Bonham-Carter] and two BBC executives.”83 The BBC, as noted, had already helped publicise the Focus’ precursory demonstrations. They also gave Churchill respectable amplification for his ‘warnings’ about Germany as early as 1934.84 Henry Strakosch and Churchill’s friend Brendan Bracken jointly owned half of The Economist anyway.85 Walter Citrine was already a director of the Labour-aligned Daily Herald. The Daily Mirror was vehemently anti-Hitler without prompting from the Focus. There were others whom the Focus left alone as they were already model citizens: the Express’ cartoonist David Low, who specialised in ridiculing his enemies, or his counterpart at the Mirror, Philip Zec, who specialised in dehumanising them. Low was a supporter of the Soviets (except when they allied with Germany) and Zec was a director of the Jewish Chronicle, the grandson of a rabbi and son of an immigrant from Odessa.

According to Irving,

“At Waley-Cohen’s request Brendan Bracken released German-born Werner Knop, who had been foreign news editor of his Financial News and Banker since 1935. The Focus set him up in an office in the fountain yard of one of the ancient Inns of Court near Fleet-street. Knop’s ‘front,’ Union Time Ltd, disguised as a press agency, was funded ‘by a group of British businessmen and newspaper editors’.”86

Marcus Bennett describes Union Time as “a front for various German emigres working across various professional fields to encourage anti-Nazi opinion in Britain and combat Nazi propaganda in general.” He continues: “It was Union Time Ltd which had camouflaged, among many others, the activities of [Hilde] Meisel, who approached … [Labour MP George] Strauss asking for money to murder Hitler. Strauss sent her to the City of London to meet Werner Knop. … Knop granted her the necessary financial support.”87

The Focus also benefited from partnership with a real press agency, Cooperation Press Service. According to Lough, Cooperation Press Service, “founded by Dr Imre Revesz, a Hungarian Jew … specialized in distributing articles written by European politicians across a network of 400 newspapers in seventy countries on the Continent. Cooperation had started in Berlin before Hitler’s rise to power, then moved to Paris just before a raid on its offices by the Gestapo.”88 Revesz (alias Emery Reves) offered Churchill a much wider readership and larger fees for his newspaper articles by syndication. He did the same for Clement Attlee, Tory ministers Anthony Eden and Alfred Duff Cooper, and anti-German politicians across Europe including Leon Blum, a central figure in the Popular Front.89

Vansittart-Litvinov

The Focus bound several forces into one fascio: journalists, Foreign Office men, the Popular Front, industrialists, Czech hirelings, Disraelite Tories, Zionists and mainstream Anglo-Jewry, all drawing upon Cohen’s secret fund and serving the same purposes as the international alliance headed by Samuel Untermyer and his colleagues at the World Jewish Congress. It also complemented the work of leading civil servants. The Foreign Office, as we have seen, had been committed to anti-German policies long before Hitler became Chancellor, and before Germany had done anything more threatening than condemn the Treaty of Versailles, Vansittart collaborated with the Soviet government against his own. The diaries of Ivan Maisky, the Soviet ambassador, were edited by Gabriel Gorodetsky, who says that

“In going about his ambassadorial duties in London, Maisky studiously followed the lead of [Maxim] Litvinov, who had spotted the Nazi threat as early as 1931. However, it took Litvinov almost a year to convince Stalin that Hitler’s rise to power meant that ‘ultimately war in Europe was inevitable’. The formal shift in Soviet foreign policy … towards a system of collective security in Europe and the Far East … occurred in December 1933…

Vansittart, the permanent undersecretary of state, was the advocate of such ideas in Britain. … Britain could preserve a local balance of power in both Europe and the Far East by allying with the Soviet Union, which could place a check on both Japanese and German expansion. … He … gravitated towards European security based on the pre-1914 entente of Britain, France and Russia.”90

The balance of power policy was established as Foreign Office doctrine by Eyre Crowe, Arthur Nicolson, Charles Hardinge and other favourites of King Edward VII.91 Maurice Cowling says that Vansittart “advocated a Russian alliance with France, British co-operation with Litvinoff and tripartite firmness towards Germany.”92 He “treated the Franco-Soviet alliance as non-negotiable.”93

Russia had ceased to be a state in 1917. The Russian monarchy had been usurped, the monarch murdered, the alliance with Britain repudiated in bello [in war] and the empire refounded as a Union of Soviet Socialist Republics, but these were, apparently, not too much of an interruption for the entente of 1907 to be considered obsolete. Nor were the Bolsheviks’ brazen hostility toward and attempts to undermine the British Empire, which continued under the Comintern until 1943 (and in other forms afterward), nor that the crimes of Stalin’s regime exceeded even those of Lenin’s. Stalin himself was leader the Soviet attempt to impose “collective security” on Poland in 1920. Regardless, the school of Eyre Crowe merged happily into that of Meir Henoch Wallach-Finkelstein (‘Litvinov’ was an alias). Gorodetsky says plainly (and approvingly) that Vansittart was an “ally” of Maisky.94

Thus the Focus did not recruit men like Vansittart but rather teamed with them. As mentioned, Rex Leeper introduced Churchill to the Anti-Nazi Council in April 1936. In the previous year, as Gabriel Gorodetsky describes,

“Vansittart assisted Maisky in setting up a powerful lobby within Conservative circles. … Maisky was further invited to a dinner en famille at Vansittart’s home [in June 1935], where he met Churchill. ‘I send you a very strong recommendation of that gentleman,’ wrote Beaverbrook to Maisky. … Churchill indeed told Maisky that, in view of the rise of Nazism, which threatened to reduce England to ‘a toy in the hands of German imperialism’, he was abandoning his protracted struggle against the Soviet Union, which he no longer believed posed any threat to England for at least the next ten years. He fully subscribed to the idea of collective security as the sole strategy able to thwart Nazi Germany.”95

Churchill frequently referred to his desire to ‘encircle’ Germany again. At a royal reception in November 1937, he had made a show of spurning Joachim von Ribbentrop, the German ambassador, and telling Maisky “I’m wholly for Stalin.”96 In March 1938 he told Maisky that “I am definitely in favour of Stalin’s policy. Stalin is creating a strong Russia. We need a strong Russia and I wish Stalin every success.”97 By May 1938, during the first Czech crisis, he had sunk as far as apologising to Maisky for including in a recent speech some perfunctory mentions of Soviet maltreatment of civilians. He regretfully explained that his constituents would not yet accept unconditional support for the Soviet regime.98 Vansittart told Maisky in August 1937 that Britain approved of the pact the Czechs made with the Soviets in 1935.99 Had the pact been activated by war with Germany, the question of whether Soviet forces could have been evicted after being granted passage and bases was a grave concern for the Poles and Romanians at the time. When, in April 1939, Churchill asked Maisky on behalf of the Poles whether they need worry, Maisky avoided answering to avoid lying; Churchill was undeterred.100

War party

The Focus helped ensure that Chamberlain was assailed persistently from many angles. Irving mentioned that the initial secret fund was five times greater than the annual budget of the British Council, but in any case the Council was overseen by Reginald Leeper before Lord Lloyd became its chairman in July 1937; both men were supporters of the Focus.101 The Council began as a propaganda body under Leeper’s Foreign Office news department. Philip Taylor says that it was “created as a response to the malignant propaganda of the totalitarian regimes which had come into being following the Treaty of Versailles.”102 Taylor’s wording tidily excludes the most malignant “totalitarian regime” of all, but whatever the Council’s purview, Lloyd acted beyond it. John Charmley describes him as “an unofficial ambassador with the entrée to chancelleries from Paris to Ankara” and “a useful sounding-board whose words could, should it prove convenient, be denied.” He was intended as “an element of steel” in Chamberlain’s policy.103 However, Lloyd, like Churchill, had been of the Crowe school since long before the Great War, and demanded nothing but steel vis-a-vis Germany.104

Baldwin and Chamberlain allowed diplomatic sabotage to continue under them. Had they only been as merciless to warmongering subordinates as the latter demanded of them toward Germany, civilisation might still stand. Cohen, the Board of Deputies, the Foreign Office and the Soviet Embassy had already co-created a secret war party cutting across existing alignments and through departments of state. It was complacent of Chamberlain to merely remove Vansittart from his post in 1938 and narrow Leeper’s remit and not extirpate their practices. He inflicted a loss Lloyd and others could negate.

Chamberlain would have been remiss not to have Churchill surveilled, but he went no further.105 Churchill was free to conduct “his own foreign policy” and established “his own direct links with foreign governments… [H]e called upon foreign statesmen, sent out personal envoys… and encouraged the diplomatic corps to look upon Morpeth Mansions as a second Court of St. James.”106 His “own” foreign policy was that of Litvinov: aggravating Anglo-German relations to the greatest possible extent. “For us, there could be no peace with the Nazi regime,” as Spier said. Opportunities to subvert the peace arose in 1938 and the Focus became more a force than a presence.

 

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1

Churchill’s War, David Irving, 2003, p18, 23

2

Irving, p36

3

Irving, p37

4

According to David Irving, Churchill’s opponents “regarded the relentless assault on Ramsay MacDonald and his quest for disarmament as prompted by selfish political motives. But it was easy to contrast Macdonald’s tireless efforts with Hitler’s stealthy rearmament. It made good copy.” Irving, p37.

5

Irving, p23

6

Stalin’s War of Extermination, Joachim Hoffman, 2001, p30, 32

7

Daily Express, March 24th 1933, reproduced at https://www.nationalists.org/library/hitler/daily-express/judea-declares-war-on-germany.html. The Daily Express was the largest-circulation newspaper in the world at the time. Max Aitken (Lord Beaverbrook), the proprietor and an old friend of Churchill, became a minister in Churchill’s wartime government.

8

British Jewry and the Attempted Boycott of Nazi Germany, 1933–1939, Zbyněk Vydra, Theatrum historiae 21 (2017), p206

9

“Hitler’s Bitterest Foe”: Samuel Untermyer and the Boycott of Nazi Germany, 1933–1938, Richard Hawkins, American Jewish History, Volume 93, Number 1, March 2007, p31

10

Hawkins, p25, 26, 29, 30. Given Untermyer’s wild accusations, it is rational to wonder how often similar statements from others are uttered regardless of evidence.

11

Hawkins, p45. Irving says that “Citrine was angered by Hitler’s brutal closure of the trade unions.” Irving, p59. Stalin must have closed his unions less brutally.

12

See Labour and the Gulag – Russia and the Seduction of the British Left by Giles Udy, 2017. Much of the Labour Party, including Ramsey MacDonald, was pro-Soviet from 1917 to 1945. During the Cold War this became a fringe position in the party.

13

The Impact of Hitler, Maurice Cowling, 1975, p46

14

My Friend the Enemy : an English Boy in Nazi Germany, Paul Briscoe, 2008, p28. According to James Pool, Rothermere confirmed this to Mosley and Hitler. See Who Financed Hitler: The Secret Funding of Hitler’s Rise to Power, 1919-1933, James Pool, 1997, p315-6

15

Vydra, p206

16

Vydra, p200

17

Final Solution: The Fate of the Jews 1933–1949, David Cesarani, 2016, part one, section ‘Protest and Boycott’. Cesarani notes that the American Jewish Committee originally took the same position as Laski’s Board of Deputies while the American Jewish Congress sided with Untermyer and helped form the World Jewish Congress.

18

Hawkins, p49. Vilification was used in support of the boycott from the start.

19

Anglo-Jewish Responses to Nazi Germany 1933-39: The Anti-Nazi Boycott and the Board of Deputies of British Jews, Sharon Gewirtz, Journal of Contemporary History, Volume 26, Number 2, April 1991, p267

20

Vydra, p211

21

Vydra, p212

22

https://blog.nationalarchives.gov.uk/no-pasaran-battle-cable-street/ – note the approval of the authors. The Act was the creation of John Simon, who as Home Secretary had ultimate authority over all British police, including those wounded trying to uphold the law in Aldgate.

23

“Some lesser known aspects” – The Anti-Fascist Campaign of the Board of Deputies of British Jews, 1936-40, Daniel Tilles, p138

24

Tilles, p139

25

Vydra, p212

26

Tilles, p136. “Over 1937 the CoC established the London Area Council (LAC), a subsidiary body in the East End that took over the anti-fascist campaigning of the Association of Jewish Friendly Societies (AJFS), which had already been working in harmony with the Board.” Tilles, p143

27

Tilles, p140

28

Tilles, p151. Morrison and the Board of Deputies were already linked by their collaboration on the Anti-Nazi Council, of which Pinchas Horowitz was a member and Morrison was a vice-president. Irving, Churchill’s War, volume 1, chapter 6, note 4

29

Tilles, p140

30

Irving, p40

31

Irving, p40

32

The Defence Requirements Sub-Committee, British Strategic Foreign Policy, Neville Chamberlain and the Path to Appeasement, Keith Neilson, The English Historical Review, Volume 118, Number 477, June 2003, p662, 665

33

Neilson, p653

34

British Intelligence on the German Air Force and Aircraft Industry, 1933–1939, Wesley Wark, The Historical Journal, Volume 25, Issue 03, September 1982, p628

35

Wark, p630. The reasons for fixing Germany as the enemy are unmentioned; Wark simply calls it “obvious”.

36

Wark, p631

37

Irving, p48

38

Irving, p40-1. “There is no evidence to support the latter’s postwar claim that Morton did so with prime ministerial approval; other papers were just filched by Morton and never returned.”

39

Irving, p41-2. Simon, Hoare and Chamberlain were among those termed the Guilty Men in 1940 in a book published by the Jewish communist Victor Gollancz.

40

Twilight of Truth – Chamberlain, Appeasement and the Manipulation of the Press, Richard Cockett, 1989, p21

41

Cockett, p16-7

42

Cockett, p21

43

Cockett, p17-8

44

Cockett, p20

45

Cockett, p21

46

Cockett, p22

47

Wark, p629

48

Wark, p636

49

Cockett, p22

50

Churchill’s Man of Mystery – Desmond Morton and the World of Intelligence, Gill Bennett, 2007, chapter 9. Dansey was of some assistance to Leon Trotsky (born Lev Bronstein) in 1917 – https://www.theguardian.com/uk/2001/jul/05/humanities.highereducation

51

Irving, p81. Jurgen Kuczyinski later recruited Klaus Fuchs as a spy for the Soviet Union. Fuchs was handled by Jurgen’s sister Ursula (alias Ruth Werner) while he betrayed the British and American nuclear weapons research programmes.

52

Irving, p82. The origins of ‘bulldog and Spitfire’ nationalism become clearer.

53

Wark, p635

54

No More Champagne – Churchill and his Money, David Lough, 2015,ch18. Also see Irving, p52

55

Irving, p52

56

Irving, p111-2, 116, and Lough, notes for chapter 18

57

Lough, chapter 18

58

Lough, chapters 18, 20 and 21

59

Cockett, p24

60

Hawkins, p46. According to Irving, “The reason for the ANC approach to Churchill in April 1936 was this: in London, authoritative Jewish bodies including the powerful Board of Deputies had come out against the more strident boycott activities, lest these provoke the Nazis to more extreme measures; in New York, the firebrand Zionist leader Rabbi Stephen S. Wise, an associate of Untermeyer’s, disagreed and founded a militant World Jewish Congress based in Geneva. As the Board of Deputies was the principle source of its British finance, the A.N.C. shifted to a political approach in 1936, and began hiring helpers on the political scene.” Irving, p59

61

Focus – a Footnote to the History of the Thirties, Eugen Spier, 1963, p13. See also Irving, p67

62

Irving, p58

63

Irving, p58, 67

64

Spier, p99

65

Irving, P99-100

66

Irving, p170-1. Richard Weininger was brother of the famous Otto – see Robert Boothby – a Portrait of Churchill’s Ally, Robert Rhodes James, 1991, p198

67

Irving, p59-60

68

Irving, p100, 117. The Wittkowitz Mines and Iron Works “manufactured armourplate, partly for British navy contracts. The Austrian Rothschilds held a 53 per cent controlling share. In 1938 the well-informed Rothschilds transferred the company to the Alliance Assurance Company, a London Rothschild firm. Blackmailing the family to sell off their controlling interest to Germany, the Nazis imprisoned Louis Rothschild in Vienna. Even after they physically seized Vitkovice in March 1939, the haggling went on until the bargain was struck for £3.5Million. Irving, p118

69

Czechoslovakia between Stalin and Hitler – The Diplomacy of Edvard Benes in the 1930s, Igor Lukes, 1996, p192-3

70

See Labour and the Gulag by Giles Udy, 2017

71

The Red Millionaire – A Political Biography of Willy Münzenberg, Moscow`s Secret Propaganda Tsar in the West, Sean McMeekin, 2003, p194. Angell wrote in the Daily Herald that ‘patriotism was a menace to civilisation’. See Cowling, p242-3. “Münzenberg had not forgotten the visceral appeal the antifascist campaign [in Germany in 1923] had had for celebrity intellectuals…” McMeekin, p194. “Thomas Mann did contribute a short article, as promised, in late November, and his piece was flanked by another impressive celebrity coup, an essay by Sigmund Freud on anti-Semitism.” McMeekin, p298

72

Red Millionaire, McMeekin, p296-7. Münzenberg, when expelled from the German Communist Party in 1936, denounced Stalin as a traitor to anti-fascism. Koestler previously used his job with the Focus-aligned News Chronicle as cover for his Comintern work.

73

“In so far as possible the engineering staff is kept 100% Hebrew, but Arabs are used for pick and shovel work.” The Seventh Dominion? – Time Magazine

74

Sir Robert Waley Cohen, 1877-1952: A Biography, Robert Henriques, 1966, p361. Cohen was a director of Royal Dutch Shell, a company created with Rothschild finance; New Court was the business premises of N M Rothschild. Natty Cohen, Robert’s father, was on the Russo-Jewish Committee. See Henriques, p42-3. In the tradition of the Anglo-Jewish Cousinhood, Cohen’s and his wife Alice were first cousins.

75

Henriques, p362-3. The Focus’s longer name was the Focus in Defence of Freedom and Peace. See also Hawkins, p46 and Spier, p9

76

Irving, p64. About the British Council’s budget, see Cultural Diplomacy and the British Council: 1934-1939, Philip Taylor, British Journal of International Studies, Volume 4, Number 3, October 1978, p244-265

77

Henriques, p363

78

Henriques, p363

79

Henriques, p364

80

Spier, p141

81

Henriques, p364

82

Spier, p108

83

Irving, p73

84

https://www.parliament.uk/globalassets/documents/parliamentary-archives/Churchill-for-web-Mar-2014.pdf

85

Lough, notes for chapter 11

86

Irving, p119

87

The Tribunite Who Tried to Kill Hitler, Marcus Bennett, 2021 – https://tribunemag.co.uk/2021/12/the-tribunite-who-tried-to-kill-hitler. Knop is the source for his own role. Meisel, also known as Hilda Monte, appears to have been part of a terrorist network: “Monte had given notice to Knop that on 18 July her group would conduct a ‘demonstration attack’ – on that day, nine people on the Nazi-chartered Strength Through Joy were killed in a boiler room explosion.”

88

Lough, chapter 18

89

Irving, p87. “Soon every major Hitler speech was countered by a well-paid Churchill riposte published in most of Europe’s capitals. – ‘The new encirclement of Germany!’ he quipped to the Standard’s editor.”

90

The Maisky Diaries: Red Ambassador to the Court of St James’s, 1932-1943, edited by Gabriel Gorodetsky, 2015, chapter on 1934

91

ibid.

92

Cowling, p156

93

Cowling, p157. Cowling is speaking of 1936, but Gorodetsky shows it was already the case by 1934 or earlier

94

Gorodetsky chapters on 1934 and 1940. Advocates of alliance with the Soviet Union find it expedient to call it ‘Russia’, falsely connoting continuity.

95

Gorodetsky, chapter on 1935

96

Gorodetsky, chapter on 1937

97

Gorodetsky, chapter on 1938

98

Irving, p121

99

Gorodetsky, chapter on 1937

100

Irving, p173

101

Lord Lloyd and the decline of the British Empire, John Charmley, 1987, p208, p211. See also Taylor

102

Taylor, p264

103

Charmley, p222

104

Charmley, p14

105

Irving, p100. See also Cockett p9

106

Irving, P99

 

Beaconsfield Revisited: A question of which civilisation you prefer

‘One nation’ was Disraeli’s phrase. ‘Tory democracy’ was Lord Randolph’s, and it referred to the co-optation of social democracy into the Tory scheme: maintaining formal property rights but implementing regulations and welfare measures, to win the support of the ‘low’ for the ‘high’ against the ‘middle’ to maintain the hierarchy. The free market, which largely obtained in Britain in the 19th century, is fertile for driven upcomers and threatening to those of hereditary wealth and status, and the latter react by enticing a section of the poor to support them, usually by claiming to alleviate their destitution while casting a mirage of patriotism. The cost is seen as worthwhile, as power is more important than money; the producing of money can anyway be assigned mostly to the unborn. Noblesse oblige has always served as a pretext for the conservation of power.

It is illuminating to contrast Disraeli and the Churchills with their opposites in these matters: Gladstone, the 15th Earl of Derby, and Neville Chamberlain. Disraeli, made Earl of Beaconsfield in 1876, tried to have Britain enter the Russo-Turkish War of 1877 on the Turkish side. Lord Derby, the Foreign Secretary, steadfastly objected on grounds that included the effect on British state finances, which Disraeli appears to have disregarded. As John Charmley says, “Derby thought that Disraeli’s acuteness in seeing ‘what is most convenient for the moment’ was combined with ‘apparent indifference to what is to come of it in the long run.’ … The idea that he might compromise the ‘future of the country by reckless finance’ was, like ‘distant results of any kind’, foreign to Disraeli’s way of thinking.”5 Disraeli, like Edward VII and the Churchills, was a beneficiary of Rothschild favours from a young age, the point being not that that family swayed him, but that a habitual borrower is unsuitable to be an executive of anything that has a budget.

Allying against the middle classes applied in foreign policy, not only ‘social’ matters. “From the days of his early political novels through to the Reform Act triumph of 1867, Disraeli had liked to make rhetorical play with the notion of an alliance between the upper classes and the lower orders, and he did so now in late June [1877], pointing out to his colleagues that they ‘were united against Russia’. Derby’s contending view, that the ‘middle classes would always be against a war’, was dismissed by Disraeli with the comment that ‘fortunately the middle classes did not now govern’. … Derby recalled ‘many instances in which the majority of our class wished to interfere in European quarrels but no instance in which the nation agreed with them’. He did not ‘believe the majority of the public wants war with Russia, so long as it is honourably possible to keep out of one’. Here, side by side, were the old Tory tradition and the lineaments of what would supplant it. Disraeli was a ‘social imperialist’ long before anyone had invented the phrase.”6 Charmley adds that “As one contemporary commentator noted, ‘Disraeli-Toryism’… represented an ‘alliance between “society”, the music-halls and Lord Beaconsfield’.”7 ‘Jingoism’ comes from a song promoted in music halls in support of Disraeli and the Ottomans.

Disraeli was excited at the prospect of war. After he gained the upper hand in the Cabinet, “Derby found Disraeli ‘excited and inclined to swagger’, when he saw him on 11 February [1878]; he was ‘saying war was unavoidable’ and that although it would last ‘three years it would be a glorious and successful war for England’. Derby was ‘disgusted with his reckless way of talking, and evident enjoyment of an exciting episode in history, with which his name was to be joined’; this was the antithesis of Conservative statesmanship.”8 This is strikingly reminiscent of Winston Churchill. When war with Germany nearly came in the summer of 1911, Edward Grey, the Foreign Secretary, was impressed that while most ministers were away from Westminster, Churchill, “…not tied to London by official work, kept me company for love of the crisis. … his high-mettled spirit was exhilarated by the air of crisis and high events.”9 According to Roy Jenkins, in 1914, “Amid the gathering storm, Churchill was a consistent force for intervention and ultimately for war.”10 So was Lloyd George. “At 11 pm, August 4, as the ultimatum expired and the moment came when Britain was at war, a tearful Margot Asquith left her husband to go to bed, and as she began to ascend the stairs, ‘I saw Winston Churchill with a happy face striding towards the double doors of the Cabinet room.’”11 Churchill dreaded the thought of any end to the fighting. “On September 14, [Herbert] Asquith wrote to Venetia Stanley, ‘I am almost inclined to shiver, when I hear Winston say that the last thing he would pray for is Peace.’”12 His exultation did not abate after the first battle of Ypres, when he told Asquith’s daughter Violet “I think a curse should rest on me because I am so happy. I know this war is smashing and shattering the lives of thousands every moment and yet — I cannot help it — I enjoy every second.”13 In January 1915: “Churchill, according to Margot Asquith’s diary account, waxed ecstatic about the war and his historic role in it: ‘My God! This is living History. Everything we are doing and saying is thrilling — it will be read by a thousand generations, think of that! Why I would not be out of this glorious delicious war for anything the world could give me (eyes glowing but with a slight anxiety lest the word “delicious” should jar on me).’”14

Winston was a continuation of his father in this and other ways. Lord Randolph had, according to Edward Hamilton, “excessive intimacy” with the Rothschilds, especially Nathaniel. Reginald Brett, a friend of both, said that “Churchill and Natty Rothschild seem to conduct the business of the Empire in great measure together, in consultation with [Joseph] Chamberlain.” Niall Ferguson says that the wife of the Prime Minister, Lady Salisbury, spoke out “against Randolph who communicated everything to Natty Rothschild” and “hint[ed] that people did not give great financial houses political news for nothing”. He continues, “The evidence of an excessively close relationship seems compelling, especially in view of the precariousness of Churchill’s personal finances. As is now well known — though his earlier biographers suppressed the fact — he died owing the London house ‘the astonishing sum of £66,902’”.15 Ferguson minimises the accusation that Randolph’s annexation of Burma to India, with attendant financing opportunities, was a reward for Rothschild favours, but whoever gained, the taxpayers of India incurred the cost of the British forces sent to repel guerillas for the subsequent decade. According to R.F. Foster, the public were led to believe the cost would be one tenth of the actual amount.16 Ferguson is generous in saying that

“…it seems right to regard Natty’s bankrolling of Churchill after 1886 as primarily an act of friendship as syphilis inexorably took its toll; for politically and financially he was now more a liability than an asset. … It was less calculation than kindness to the increasingly pathetic Churchill which prompted the Rothschilds to take an interest in the career of his ambitious son, though no doubt they were gratified when young Winston opposed the Aliens Bill in 1904 as Liberal MP for Manchester.”17

No doubt they were, as,

“…when the idea of restrictions on immigration surfaced for the first time in the 1880s, the Rothschilds and their circle were disconcerted. As N. S. Joseph, the architect of Rothschild Buildings put it, ‘The letters which spell exclusion are not very different from those which compose expulsion.’ … When… the immigration question was referred to a Royal Commission… Natty made no secret of his opposition to ‘exclusion.’ … Natty dissented from the majority on the Commission, whose report called for ‘undesirable’ immigrants — including criminals, the mentally handicapped, people with contagious diseases and anyone ‘of notoriously bad character’ — to be barred from entry or expelled. In his minority report, Natty argued forcibly that such legislation ‘would certainly affect deserving and hard-working men, whose impecunious position on their arrival would be no criterion of their incapacity to attain independence.’” Implicitly the argument was that every criminal, beggar and invalid (and everyone else) should be free to move to Britain else the richest family in the world feared being expelled (by a government composed of their dinner guests). Nathaniel’s son Walter informed Britain that it “should be the refuge for the oppressed and unjustly ill-treated people of other nations so long as they were decent and hard-working.” A similar bill was passed in 1905, and Nathaniel cursed it as “‘a loathsome system of police interference and espionage, of passports and arbitrary power.’ … Nevertheless, he opposed petitioning for its repeal … on the ground that a renewed debate might lead to a tightening of the rules; instead he pinned his hopes on persuading governments to apply it leniently.”

Ferguson gratuitously adds that “if nothing else, the passage of the Aliens Act in 1905 gave the lie to Arnold White’s claim that ‘the Prime Minister and the Cabinet of England alter their policy … at the frown of the Rothschilds.’”18 Perhaps so, but the Rothschilds appear to have had their way regardless of the Act.

Ferguson attributes the Rothschilds’ support for the Churchills “less [to] kindness than calculation”, but it is both kind and provident for rich people to cultivate young politicians, with or without particular requests in mind. Disraeli, Randolph and Winston were all supported by and lived in the ambit of the Rothschilds and Jewish magnates in general, the same set who were so benevolent to the extravagant Edward VII. As Martin Gilbert says, “After Lord Randolph Churchill’s death in 1895, shortly after [Winston] Churchill’s twentieth birthday, his father’s Jewish friends continued their friendship with the son. Lord Rothschild, Sir Ernest Cassel and Baron de Hirsch frequently invited him to their houses.”19 He also became friends with (the younger) Lionel de Rothschild and Philip Sassoon, both closer to his age. Even considering the older men’s acts of real charity, including large donations to medical causes and Cassel’s support for the British Red Cross in the First World War, their generosity to particular individuals is remarkable. Lord Randolph looked on Cassel as a man to ask for favours, and after Randolph’s death Cassel employed Winston’s brother Jack. He paid huge sums for furnishings in at least two of Winston’s residences and often gave him smaller sums for other purposes.20 Just as Rothschild, Hirsch and Cassel helped manage Edward’s finances, Cassel did the same for Churchill. Nous was perhaps more valuable than munificence. “Cassel’s help to Churchill was continuous,” according to Gilbert, and was crucial at several vulnerable moments, as in late 1915 when Churchill, already heavily in debt, lost his main source of income. Cassel immediately provided enough money for Churchill’s crisis to pass and promised him, in Churchill’s words, “unlimited credit”.21

We find evidence of continuous assistance but no quid pro quo as such.22 On grand matters, at least earlier in his life, Churchill and the Jewish elite could be at variance. In contrast with his enthusiasm, the Rothschilds do not appear to have welcomed war with Germany (especially in alliance with Russia) or benefited from it overall. Instead of a transactional relationship, I surmise that warmongering politicians, who tend to be reckless about state finances, often treat their own finances the same way, and rich men like Cassel appear to them as an answer to prayer. In that way, war, debt and Judeophilia go together. I suspect that not being asked for anything in return was deeply impressive to men like the Churchills and fostered a gratitude which the beneficiaries sought opportunities to show in their actions. Borrowing can engender obsequiousness. There is also tradition: Churchill’s ancestor’s famous campaigns in the War of the Spanish Succession were financed very profitably by Solomon de Medina; thus did the family gain its high status.23 For them and other aristocrats, and for monarchs in many times and places, borrowing from ‘the Jews’ was a habitual resort in funding war or luxury. Winston Churchill, no matter how many times he became dangerously indebted, appears to have treated the employment of valets and chauffeurs as indispensable, and his household, typically paying dozens of staff at once, consumed enormous amounts of wine, spirits and cigars even when he was insecure.24 It would be a surprise if such a man was unpliant to those who enabled him to live on his high plateau of indulgence. Churchill was aware that he reciprocated by being a friend to them in politics, and wrote to Cassel’s granddaughter Edwina after his friend’s death: “The last talk we had — about six weeks ago — he told me that he hoped he would live to see me at the head of affairs. I could see how great his interest was in my doings and fortunes.”25

To Jews who feared hostility from native populations, such relationships could bring security. Likewise, those who encounter exclusivity can identify gateways through it by observing who tends to fail to support themselves. These were probably the main attraction of Edward for Cassel, who according to Davenport-Hines “sought royal favour as compensation for prevalent anti-Semitism”.26 The same measures that grant security tend also to grant power.

Churchill was a friend to Jewry more broadly, not only rich men like Cassel. By Churchill’s stance on the Aliens Bill of 1904, Jewish immigrants from Eastern Europe were making their presence known in politics; Britain began to experience the impact of refugees. Churchill started as a Tory MP in Oldham but rebelled in favour of the Liberals in Parliament, and his constituency party withdrew support from him in December 1903. Liberals in Manchester North-West invited him in early 1904 to stand there at the next election. As Martin Gilbert describes,

“One of Churchill’s principal supporters in the Manchester Liberal Party was Nathan Laski, a forty-one-year-old Manchester merchant, President of the Old Hebrew Congregation of Manchester, and Chairman of the Manchester Jewish Hospital, who enlisted Churchill’s support, as a matter of urgency for the Jews, in seeking to prevent the passage of the Aliens Bill through Parliament.”27

Alas, Gilbert does not give details of how Churchill was enlisted, but he was clearly devoted to the cause. Gilbert continues: “In May 1904, Nathan Laski sent Churchill a dossier of papers relating to the Aliens Bill, which included official government immigration statistics. Churchill prepared a detailed criticism of the Bill, which he sent both to Laski and as an open letter to the newspapers.”

The Guardian and Times published it, among others. Churchill referred to Laski’s figures in his letter: “What has surprised me most… is how few aliens there are in Great Britain. To judge by the talk there has been, one would have imagined we were being overrun by the swarming invasion and ‘ousted’ from our island”. Churchill remarked that the official rate was “only 7,000” immigrants per year and that “Germany has twice as large and France four times as large a proportion of foreigners as we have.” Therefore, “It does not appear… that there can be urgent or sufficient reasons, racial or social, for departing from the old tolerant and generous practice of free entry and asylum to which this country has so long adhered and from which it has so often greatly gained.”28

Churchill also raised the prospect of “an intolerant or anti-Semitic Home Secretary” and criticised the fact that the bill would require police and customs officials to be “the judges of characters and credentials.” He was concerned with the effect on the “simple immigrant, the political refugee, the helpless and the poor” who would not have “the smallest right of appeal to the broad justice of the English courts”.29 He said that the bill served “to gratify a small but noisy section of [the government’s] own supporters and to purchase a little popularity in the constituencies by dealing harshly with a number of unfortunate aliens who have no votes… It is expected to appeal to insular prejudice against foreigners, to racial prejudice against Jews, and to labour prejudice against competition.” Churchill then referred to the bill as “a measure which, without any proved necessity, smirches those ancient traditions of freedom and hospitality for which Britain has been so long renowned.’”30 Put in newer terms, Britain was a nation of immigrants, built by diversity and defined by tolerance, and should #standtogether against those who would whip up fears of being swamped and spread anti-Semitic replacement theories.

Churchill, in his own words, “ratted” from the Tories to the Liberals on the same day his letter to Laski was published.31 A week later, he spoke against the Bill in the Commons, but it passed its first stage, and went to committee for review, wherein Churchill and his comrades effectively filibustered, challenging every word. As Gilbert says, “by the seventh day of the committee’s deliberations, only three lines of a single clause had been discussed. A further ten clauses and 233 lines remained to be examined. Anxious to avoid the continuation of such thorough scrutiny, the government abandoned the Bill. Churchill had supported the Jews, and prevailed.”32

The Liberals formed a minority government in December 1905 and passed their own, less restrictive bill into law; Churchill was unable to stop it. While Lord Rothschild argued for “persuading governments to apply it leniently”, other Jewish activists were squarely for repeal. An editorial in the Jewish Chronicle proclaimed criminal intent: “On our part the Act should be fought … as the laws against free speech were eluded. … Let not anyone be afraid of the epithet ‘evading the law’.”33 Churchill showed a modicum of independence from Rothschild by siding with the repealers in a letter to the Home Secretary, Herbert Gladstone. Though he had already publicly attacked the idea of restriction on principle anyway, he found every possible fault in the detail too, and summarised the Act as “useless and vexatious”.34 Nathan Laski’s gratitude notwithstanding, his constituents voted him out in 1908; as a rising star of the party, he was offered a safe seat in Dundee.

Five days after his party formed the new government in 1905, Churchill spoke at a rally in Manchester prompted by the Kishinev riots that had occurred six weeks before (and in April 1903). The Chronicle approvingly reported his extensive use of pathos and said that he spoke of these ‘pogroms’ as “not spontaneous but rather in the nature of a deliberate plan”, a canard levelled at the Russian administration since the 1881 riots in the Pale of Settlement and contradicted by all archival evidence.35 His father had spoken at a similar event in 1881. There appears to be no record of either man saying a word about the thousands of Bulgarian civilians killed by Ottoman forces in 1876 or the same regime’s sequence of enormous massacres of Armenians in the decade preceding the rally in Manchester; this was not only because those nations had not colonised Cheetham. Disraeli had mocked the true reports of the crimes in Bulgaria. As Michael Makovsky says, “Lord Randolph Churchill … considered himself a protégé of Disraeli. … Young Winston imbibed Lord Randolph’s devotion to Disraeli and philo-Semitism.” The father and the son both imitated Disraeli in piously intoning, through their lives, a blasphemous threat dressed as a proverb: “The Lord deals with the nations as the nations deal with the Jews.”36 Under the Ottomans, Jews had prospered with little disturbance; perhaps the Christians could bear subjugation more demurely. At the Manchester rally, condemning the Ottomans’ arch-enemy, Churchill spoke alongside his friend Chaim Weizmann, who came from the Russian Empire and was a leader of the world Zionist movement. Churchill sent a message to the annual conference of the English Zionist Federation in January 1908, based on a draft by Moses Gaster, a friend of Nathan Laski. Churchill declared “I am in full sympathy with the historical traditional aspirations of the Jews. The restoration to them of a centre of true racial and political integrity would be a tremendous event in the history of the world.”37

Churchill wore openly his intent to deny to Britons what he was determined to provide for “the Jews”. Jews must have their own homeland, and anywhere else they chose to live should be treated as their land too. As David Cesarani relates, “During 1902 and 1903, there were disturbances in South Wales at Dowlais and Pontypridd during which Jews were physically assaulted. At Limerick, in Southern Ireland, a local priest incited his congregation to mount a crippling boycott of Jewish traders.”38 [but see here for Andrew Joyce’s take.]Later, “During the years before the First World War, anti-Jewish feeling in Britain intensified appreciably. The most dramatic eruption occurred in August 1911, in the valleys of South Wales. For three days the small, isolated Jewish communities suffered intermittent rioting and vandalism.”39 According to Gilbert,

“In the days after the attacks, Churchill ensured that as many as possible of the participants in the riots were arrested, brought before the courts, and sentenced to up to three months’ hard labour. After the passing of the sentences, local populations called mass meetings and decided to collect signatures for a petition protesting against them. A deputation presented this petition to the Home Secretary, but Churchill replied, as the record of the meeting noted, that after having given the evidence ‘his careful and serious consideration, he cannot interfere with the decision of the local justices.’”

As with the riots in the Russian Empire, most historians seem to neglect attempting to explain the violence. Gilbert shows no curiosity, only satisfaction: “From his position of authority, Churchill had acted without hesitation to stamp on violence in Britain.”40

Given the example set by Churchill, it is small wonder that the party of which he is the icon is now importing thousands of people per day from all over the world. The Chronicle’s call for immigrants and their helpers to evade the law is now fulfilled by organised criminal networks operating brazenly. Everyone who objects is likened to a fascist and an anti-Semite, upon which their targeting by state surveillance and repression is deemed legitimate. ‘Tory democrats’ only ever regarded working class support as a means of preventing a new ruling class supplanting their own, and in that endeavour they find social democrats congenial; their shared fear is of genuine conservatives and patriots. For Churchill, there was only ever ‘one nation’ that mattered: Israel, first as a global ‘nation’ working across many countries, and after 1948 as a nation-state. He committed his life to his own pleasure and to Jewish power, hence his exaltation by its champions. Martin Gilbert, as a Zionist Jew, was a fitting choice as his official biographer.

Gilbert relates Churchill’s advocacy for replacing Arabs with Jews as the majority in Palestine at the Peel Commission in 1936:

“Returning to the British conquest of Palestine in the First World War, [Horace] Rumbold remarked: ‘You conquer a nation and you have given certain pledges the result of which has been that the indigenous population is subject to the invasion of a foreign race.’ Churchill did not accept that the Jews were a ‘foreign race’. ‘Not at all,’ he said. It was the Arabs who had been the outsiders, the conquerors. ‘In the time of Christ,’ Churchill pointed out, ‘the population of Palestine was much greater, when it was a Roman province.’ That was when Palestine was a Jewish province of Rome. ‘When the Mohammedan upset occurred in world history,’ Churchill continued, ‘and the great hordes of Islam swept over these places they broke it all up, smashed it all up. You have seen the terraces on the hills which used to be cultivated, which under Arab rule have remained a desert. … It is a lower manifestation, the Arab.’”

Professor Reginald Coupland “complained that the Jewish Agency … had its representatives in London ‘and they can speak to the Colonial Office and the Arabs feel on their side they are rather left in the cold. They have not the great engine the Jews have.’ Churchill replied brusquely, not hiding his preference: ‘It is a question of which civilisation you prefer.’”

Referring to the Balfour Declaration, “Sir Horace Rumbold then asked Churchill, ‘When do you consider the Jewish Home to be established? You have no ideas of numbers? When would you say we have implemented our undertaking and the Jewish National Home is established? At what point?’ Churchill’s answer was unequivocal. Britain’s undertaking would be implemented ‘when it was quite clear the Jewish preponderance in Palestine was very marked, decisive, and when we were satisfied that we had no further duties to discharge to the Arab population, the Arab minority.’”

Churchill rejected the idea that Palestinian Arabs had good reason to complain about the rapid Jewish immigration into Palestine, and “allowed himself to be drawn into a more contentious discussion. ‘I do not admit that the dog in the manger has the final right to the manger,’ he told the commissioners, ‘even though he may have lain there for a very long time. I do not admit that right. I do not admit, for instance, that a great wrong has been done to the Red Indians of America, or the black people of Australia. I do not admit that a wrong has been done to those people by the fact that a stronger race, a higher grade race, or, at any rate, a more worldly-wise race, to put it that way, has come in and taken their place.’”41

Britain is undergoing a disaster comparable to that endured by the “lower manifestation” in Palestine. The Christians there are spat upon in their own land by some of the “higher grade race”, and, just as the Palestinians have found, the ascent of that “race” in our land is coeval with our decline. A glance at a few of those close to Churchill at the time of the Aliens Act is illustrative: Jacob Gaster, son of the senior Zionist Moses Gaster, was a lifelong communist. His sister Phina married Neville Laski, a judge, a senior figure in the Board of Deputies and the Anglo-Jewish Association, and the son of Nathan. Neville’s brother Harold was a Marxist, a Zionist, a BBC broadcaster, and a supporter of Stalin and the Frankfurt School before he became Chairman of the Labour Party, which then completed the welfare state Churchill and Lloyd George had begun.

We have spoken here only of the earlier part of Winston Churchill’s career. Our theme of the confluence of war, debt, socialism and Judeophilia will be continued in the next article.

1

Speaking at the Royal Albert Hall on 21st December 1905, quoted in The Times the following day.

2

Churchill: a Life, Martin Gilbert, p193-4

3

Churchill and Lloyd George appear to have imitated much of the ‘Progressive Era’ in the USA. See The Progressive Era by Murray Rothbard.

4

Socialist advances usually accompany wars; ‘one nation’ Tories prevent the more Derbyish types reversing those advances.

5

Splendid Isolation? Britain, the Balance of Power and the Origins of the First World War, John Charmley, chapter 6.

6

Splendid Isolation, Charmley, chapter 3. In chapter 11 Charmley defines ‘social imperialism’ as “an attempt to distract the electorate from trouble at home by a bold imperial policy”.

7

ibid., chapter 9

8

ibid., chapter 8

9

Asquith – Portrait of a Man and an Era, Roy Jenkins, chapter 16

10

Churchill, Jenkins, p239

11

Churchill, Hitler and the Unnecessary War, Patrick Buchanan, chapter 2, quoting Asquith, Jenkins, chapter entitled “The Plunge to War – 1914”

12

Unnecessary War, Buchanan, chapter 2

13

ibid., chapter 2

14

ibid. chapter 2

15

The House of Rothschild – The World’s Banker – 1849-1998 (volume 2), Niall Ferguson, p332

16

Lord Randolph Churchill : a Political Life, R. F. Foster, p209

17

House of Rothschild, volume 2, Ferguson, p333

18

House of Rothschild, volume 2, Ferguson, p277-8.

19

Churchill and the Jews, Martin Gilbert, chapter 1. Gilbert also mentions that “The Baron’s adopted son, Maurice, known as ‘Tootie’, later Baron de Forest” was also a friend of Churchill. de Forest later employed William Ewer as a secretary. Ewer became a communist in the 1910s and an agent of the Soviet Union after the Bolshevik coup.

20

Great Contemporaries: Sir Ernest Cassel: “A Few More Years of Sunshine”, Fred Glueckstein – https://winstonchurchill.hillsdale.edu/great-contemporaries-sir-ernest-cassel-a-few-more-years-of-sunshine/

21

No More Champagne – Churchill and his Money, David Lough, chapter 8

22

This is the subject of much of No More Champagne.

23

Entry in the Jewish Encyclopedia – http://www.jewishencyclopedia.com/articles/10547-medina-sir-solomon-de. De Medina was also employed for his information network, just as the Rothschilds would be later.

24

No More Champagne, Lough. Paying bills (late) for wine, spirits and cigars is a continuous theme.

25

Great Contemporaries, Glueckstein

26

Edward VII – The Cosmopolitan King, Richard Davenport-Hines, chapter 3

27

Churchill and the Jews, Gilbert, chapter 2

28

Churchill and the Jews, Gilbert, chapter 2

29

Churchill – a Life, Gilbert, p165

30

Churchill and the Jews, Gilbert, chapter 2

31

https://winstonchurchill.org/resources/quotes/re-rat/ Churchill’s secretary, John Colville, quoted Churchill as saying “Anyone can rat, but it takes a certain amount of ingenuity to re-rat”, referring to his having started as a Tory, “ratted” to the Liberals in 1904 and then “re-ratted” to the Tories in 1924.

32

Churchill and the Jews, Gilbert, chapter 2. Gilbert also says that “Nathan Laski wrote to thank Churchill ‘for the splendid victory you have won for freedom & religious tolerance’.” Churchill – A Life, Martin Gilbert, p167

33

The Jewish Chronicle and Anglo-Jewry, 1841-1991, David Cesarani, p100

34

Churchill and the Jews, Gilbert, chapter 2

35

Jewish Chronicle, 15 December 1905, quoted in Churchill and the Jews, Gilbert, chapter 2. Regarding archival evidence, see my article Great Variance

37

Churchill and the Jews, Gilbert, chapter 2. Churchill, as Home Secretary, made him a British citizen in 1910. Weizmann also worked under him during the First World War when Churchill was Minister of Munitions. Weizmann relinquished his blue passport when he became the first President of Israel in 1948.

38

Jewish Chronicle, Cesarani, p98

39

Jewish Chronicle, Cesarani, p110

40

Churchill and the Jews, Gilbert, chapter 2

41

Churchill and the Jews, Gilbert, chapter 10

Resplendent Cosmopolitanism: On the opportunities afforded by elite decadence

The waves of Jewish immigration into Britain from Eastern Europe from the 1870s to the 1930s resulted in part from the ascendancy of the pre-existing Jewish elite discussed in the last article. The wealth and influence of that network of Jewish magnates stood behind the atrocity stories of the 1882 riots in Russia. The Times’ claims were asserted insistently and emotively while the sober, credible sources that contradicted them were ridiculed or ignored; politicians, bishops, cardinals, authors and other renowned figures were recruited to inform ordinary Britons that their duty and tradition was to support Jews around the world and receive and accommodate Jewish migration into Britain. Several of the Jewish elite were close friends of Albert Edward, the Prince of Wales, and owing mainly to his profligacy, they and younger Jewish arrivistes became his courtiers. The ‘Marlborough House set’ of Albert Edward, who became King Edward VII in 1901, began to divert Britain culturally and in foreign and domestic policy in favour of Jewish interests worldwide, including when those interests sharply contrasted with those of the native population and Christians elsewhere.

Including Jews in ‘society’ was novel and, to some, disturbing.1 Edward’s set was already unconventional in the inclusion of ‘new money’, and the Prince’s eagerness for horse-racing, hunting and gambling was crass by royal standards. He overate and smoked heavily, caused numerous scandals, had affairs openly and visited the bordello Le Chabanais in Paris frequently enough that a room was customised for him.2 He devoted care to sartorial matters, though, and was popular for his amiable personality, and in his time as heir to the throne, Edward’s coterie became identified with ‘smartness’ and an earlier, print media-based celebrity culture whose ‘Professional Beauties’ included some of his many mistresses. Involvement with ‘the smart set’, especially the Prince himself, was immensely helpful to Jewish upcomers who sought to corrode British social exclusivity. In the latter decades of the Victorian Era, and in his own reign, Edward and his friends helped identify cosmopolitanism, and especially Judeophilia, with prestige and fashionability; ethnoreligious homogeneity was increasingly portrayed to the public as moribund. This aspect of Edwardianism has not become archaic.

In finance and communication, the Rothschilds had made themselves useful to rulers in many countries over the previous century, sometimes becoming involved in diplomacy as the best-placed go-betweens. During the 1877 Balkan crisis, Disraeli, eager for war with Russia, used the Rothschilds (who were sympathetic to the Ottomans) as diplomatic intermediaries with Austria (Russia’s rival for control of the Balkans) to bypass his war-sceptical Foreign Secretary Lord Derby.6 Until made obsolete by the spread of telegraphy, their courier network was both a premium service to rulers and a means to spy on them.7 Abusing the customers’ trust (by reading or even altering their letters) was not without risk, but evidently they never lost the favour of the House of Saxe-Coburg-Gotha. Edward became friends with Nathaniel and Alfred de Rothschild at Trinity College, Cambridge. According to Richard Davenport-Hines, “His dependence on Rothschild subventions began at Trinity.” His parents, Victoria and Albert, appear to have entered such dependence earlier. There is circumstantial evidence that Anthony de Rothschild loaned or gave Albert a large sum to buy Balmoral Castle in 1852.8 Niall Ferguson also tells us that:

“[H]aving risen so far by their own efforts the Rothschilds considered themselves in many ways superior to the aristocracy, not least in financial terms. It was well known that the Prince of Wales and his brothers were inclined to live beyond their allowances provided by the Civil List; keeping up the family tradition of lending to future rulers, Anthony offered his assistance and by August 1874 the Queen was alarmed to hear of “a large sum owing to Sir A. de Rothschild” by her eldest son. However, the Rothschilds’ role between then and his accession twenty-seven long years later seems primarily to have been to keep the Prince out of debt, aside from a £160,000 mortgage on Sandringham which was discreetly hushed up.”9

The Rothschilds were far from over-awed by the royal family, and several, including the Prince’s ostensible friend Nathaniel, privately disparaged the Prince and his mother.10 Nor did they aspire to assimilate into the aristocracy. Several Rothschilds entered Parliament, but “The Rothschilds did not think of themselves as becoming aristocratic, even if it appeared that they were; if anything, they wished the aristocracy to become more like them. … The key to the Rothschild attitude was that, as the nearest thing the Jews of Europe had to a royal family, they considered themselves the equals of royalty.”11 Within Jewry, they were also seen as the equivalent of royalty: “the ‘Kings of the Jews’ as well as the ‘Jews of the Kings.’12

Edward never learned to spend within his own means, and appears to have exceeded the Rothschilds’ willingness to lend. “By the late 1880s,” according to Davenport-Hines, “the prince’s finances were in a critical state. He had a parliamentary grant of £39,000 a year, and revenues of £64,500 from the Duchy of Cornwall, but his gross income had fallen since 1881. Rather than raise parliamentary controversy or republican sentiments by soliciting a larger grant, he borrowed money from the Rothschilds, including £100,000 in 1889 and £60,000 in 1893 (possibly neither sum was repaid). He met another financial saviour, during a journey from Vienna to Bucharest, at the Hungarian shooting lodge of Crown Prince Rudolf in 1888. In return for having some debts paid, his host presented to him Baron Maurice de Hirsch, a Bavarian-born financier who had taken Belgian nationality, and controlled the railway linking Vienna to Constantinople. Hirsch’s passions were blood sports, litigation, tax avoidance and ladling out millions to save persecuted Jews from Russian violence.”13 De Hirsch thus bought his way into the Marlborough House set.

“After Hirsch’s fatal coronary in Vienna in 1896, his role as the prince’s financial protector was taken by another man who sought royal favour as compensation for prevalent anti-Semitism, Ernest Cassel. Born into a Cologne banking family, Cassel began as a confidential clerk in the London office of Hirsch’s banking firm Bischoffsheim & Goldschmidt. He was naturalized as a subject of Queen Victoria in 1878, amassed millions by exploiting Swedish phosphorus iron ore deposits, financing American railways, raising loans in London for Latin American, Chinese and Egyptian governments, profiting from the South African mining boom, funding the construction of the underground railway from Bank to Shepherd’s Bush and of the Aswan dam, and founding the National Bank of Egypt. Cassel was a proud, taciturn, unyielding man, devoid of humour or charm, but with crushing self-assurance. No man had more of the monarch’s trust during his reign.”14

Cassel was certainly close to Edward, often joining the king on holiday where he conducted informal diplomacy. “The history of the world became linked to the king’s visits to Marienbad. The spa lay in a district that had been occupied by the Prussians in their war against Austria of 1866, and retained an anomalous frontier tone. Many of its smarter hotels (including the Weimar, where he stayed) were Jewish-owned. There was a resplendent cosmopolitanism which made differences of nationality seem vestigial. All this was congenial to the king, whose imagination dwelt in Europe, not merely in his own domains. Every August for seven summers, from 1903 until 1909, he pitched a continental version of the Marlborough Club in Bohemia.”15 According to Davenport-Hines “it was not until 1907 that, with Cassel’s help, he was finally rid of old obligations.”16 On the day Edward died in 1910, “Cassel visited him in the morning (apparently leaving £10,000 in banknotes – perhaps a solace for [the king’s favourite mistress] Alice Keppel). Thereafter his vital spirits petered out.” Quite a solace, of which no further explanation is given.

As at Marienbad and Marlborough House, Edward’s court was cosmopolitan, and “differences of nationality” were rendered more “vestigial” every time Edward left another fortune at the baccarat table. To call his associates resplendent would be generous, though, as ‘Edwardianism’ included much nepotism and quid pro quo:

“Edward VII hoped that his court would be more efficient, glamorous and spectacular than its predecessors. What in fact made it distinctive was its venality. … The corruption of the governing class by the new millionaires was certainly pervasive. Cassel paid [£40,000] for the furnishing of Winston Churchill’s drawing room; the New York financier Pierpont Morgan bought a country house for the Asquiths; George Riddell of the News of the World supplied Lloyd George with his house at Walton Heath (and was later recommended for a barony by him); Lloyd George took holidays on the French Riviera provided by the newspaper tycoon Harold Harmsworth. It was truly Edwardian that Cassel employed [Lord] Esher in 1902–4 at a salary of £5,000 a year and 10 per cent of profits. Such arrangements would have been unthinkable in the households of Victoria or George V.”17

That is to mention only a few examples out of many. Edward also pressed successfully for Cassel and Nathaniel Rothschild to be added to the Privy Council. Among his closest courtiers was the corrupt Horace Farquhar, via whom Herbert Stern (whose family was intermarried with the Rothschilds and Goldsmids) was included; their Siberian Proprietary Mines scandal raised the question of why the king kept such unedifying company. It remains unanswered. Among several unwarranted ennoblements was the granting of a baronetcy to the “ruthless” Jewish lawyer George Lewis, a “repository of Society secrets, and not above blackmail in the interests of his clients”.18 Edward Levy-Lawson, owner of the Telegraph, became Lord Burnham. The Telegraph under Harry, Edward’s father, had exceeded the Times in the hysteria of its reporting on the riots of 1882. Levy-Lawson was the only one of Edward’s courtiers who became a friend of Edward’s more conservative son, George V, and George’s son, Edward VIII.19

Historians tend to say little about the motives of Edward’s lenders, but greater acceptance in society as Jews was not the only benefit of royal propinquity.20 Being the prime financiers of the government and the industrial concerns of the British Empire, the Rothschilds were concerned with foreign policy and sought to influence it. “Furnished with impeccable political intelligence from the Paris house, they were able to command the attention of any government, Liberal or Tory.”21 They also made friends with all the leading politicians of the later 19th century: both Disraeli and Gladstone, the latter of whom made Nathaniel Rothschild the first Jewish peer in 1885, and Richard Haldane, Herbert Asquith, Lord Salisbury, Reginald Brett (later Lord Esher) and George (later Lord) Curzon all dined at Waddesdon, Wentworth and other Rothschild mansions. The Earl of Roseberry went further and married Hannah de Rothschild; the men of her family declined to attend as marrying into the aristocracy was not enough to justify marrying a gentile, but the Prince of Wales and Disraeli attended.22 Nathaniel was a comrade of Alfred Milner, Arthur Balfour and Joseph and Austen Chamberlain, along with Randolph and Winston Churchill. Several of these men formed the Committee of Imperial Defence in 1902, and Lord Esher as a permanent member from 1904 served as a conduit for King Edward to influence governments on military policy. “It was in this milieu that many of the most important political decisions of the period were taken”, according to Ferguson.23 Party mattered little.24 Nathaniel went from being a Liberal MP to a Conservative in the Lords without inconsistency.25

Friendships with politicians were useful to a limited extent. The Crimean War of 1853-6 had been profitable for the Rothschilds: “Even for those powers which did not directly fight in it, the Crimean War increased military expenditure above the level of revenues available from taxation, and therefore forced all concerned — even parsimonious Britain — to go to the bond market.”26 However, deliberate balancing of budgets and reduction of debts by British governments in the later decades of the 19th century abated lenders’ political influence for a time. “A government that did not borrow money was a government the Rothschilds could advise, but not pressurise.”27 Still, they were the closest of advisers at a time of pivotal geopolitical change. “Dorothy Pinto [a relative born in 1895] recalled how ‘as a child I thought Lord Rothschild lived at the Foreign Office, because from my schoolroom window I used to watch his carriage standing outside every afternoon, while in reality of course he was closeted with [Prime Minister] Arthur Balfour.” (italics in original)28 The same Lord (Nathaniel) Rothschild had his correspondence destroyed when he died.29

The Rothschilds are famous as bankers but less so as activists for Jewry. Yet, as Ferguson says, “they sought, from their earliest days, to use their financial leverage over individual states to improve the legal and political position of the Jews living there.” 30 They played a leading role in removing Jewish civil disabilities (and used bribery)31. Lionel Rothschild’s motive for entering Parliament as the first professing Jew appears to have been to empower Jewry as a whole.32 The Goldsmids, Montefiores and other Cousinhood families contributed to the same cause in the 1830s and 40s.33 As participants in “the rise of modern Jewish politics”, Cousinhood members increasingly acted as intercessors and benefactors of Jews in more difficult circumstances in other countries.34 Intercession was a practice pioneered by the famous Moses Montefiore in earlier decades. By the time of the 1881–2 pogrom panic, these efforts resembled the conduct of diplomacy by states:

“In late December of 1881, Russian ambassador Lobanov-Rostovskii … was in communication with Jewish communal leaders Sir Henry Drummond Wolff and Sir Nathaniel Rothschild, leading members of the RJC. They had advised him that the Jews of London had prepared a “demarche” for the government, consisting of a proposed delegation to St. Petersburg to intercede for the Jews and to secure authorization for as many of them as possible to emigrate.”

By the time they gave him their petition, they had changed it to call for full equality in Russia rather than emigration; emigration was already occurring anyway.35

As the world’s leading financiers, the Rothschilds were more intimidating than most private petitioners. The cost of borrowing determined states’ ability to wage war. The Russian finance minister Nikolai von Bunge reported in 1881 that “the foreign credit of Russia was being harmed by ‘the unsatisfactory condition of the Jewish Question, which encourages dissatisfaction with Russia within the very highest and most influential group of foreign capitalists.’ In April 1882, he noted that ‘it is well known that Rothschild recently announced to anyone who would listen that he would not buy Russian state bonds; these words of Rothschild carry very heavy weight on all European stock exchanges, and the consequence was an unusual decline in the value of our issues, and the stock market as a whole.’”36

This public boycott followed the quieter withdrawal of Rothschild lending from Russia in 1877 which, according to Ferguson, “was a real sacrifice, as it more or less excluded the Rothschilds from Russian finance for a decade and a half.” The Rothschilds had profitably participated in bond issues in Russia since 1870. “The only credible explanation is therefore a non-economic one.”37 After the Russian-Japanese War of 1904-5 and the revolution of 1905 forced the Russian government to seek new lenders, Nathaniel refused because of the unresolved Jewish question.38 Nathaniel wrote a letter to the Times in the same year, imprecating Russia and Romania, and prevailed upon Arthur Balfour to intercede for the Jews there.39 He implored Foreign Secretary Edward Grey to ask for “international action” to be taken, but Grey prioritised the forming of the Triple Entente with France and Russia.40 In 1908, Nathaniel’s brother Leo asked King Edward to raise the matter on his imminent visit to Russia.41 Then, “the charge of ritual murder was revived in 1912 during a trial at Kiev … and Natty had to resume his campaign, corresponding publicly on the issue with Cardinal Merry del Val and drawing up a formal letter of protest which was signed by various political grandees including Rosebery and Cromer. Natty continued to hope that the Anglo-Russian entente would founder if not over the treatment of the Jews, then on some traditional bone of contention like the Straits — but he underestimated Grey’s willingness to appease the Tsarist regime, and the City’s willingness to absorb new Russian bonds.”42 The Rothschilds were missing out on Russian business that their rivals like Barings were finding lucrative. Above both the profit motive and any loyalty to Britain, for Nathaniel, came his allegiance to what he called “my co-religionists”.43

Assistance for Jewish westward immigration from Eastern Europe was given transnational form by the founding of the Jewish Colonisation Association, which drew upon the huge Baron de Hirsch Fund established in 1891. The Fund was co-founded by Nathaniel Rothschild, Frederick Mocatta, Julian Goldsmid and Benjamin Cohen, all from the Cousinhood, with several French equivalents, and Maurice de Hirsch who provided millions of pounds. The Fund and the JCA assisted Jews to settle and find work in America, and sponsored the Anglo-Jewish Association and the Alliance Israélite Universelle to do likewise in Britain and France.44 Other Rothschilds later began to assist in Jewish colonisation of Palestine. Jacob Schiff, a US-based financier militantly opposed to the Russian monarchy, was Vice-President of the Fund. As a leading member of the American Jewish Committee, he lobbied to sever American trade with Russia. Schiff (with the Rothschilds and Warburgs) financed Japan’s war against Russia in 1905; he attempted to finance Germany in the First World War; he maintained a boycott on lending to the Russian Empire following the Kishinev riots of 1903 and lifted it when Emperor Nicholas abdicated in February 1917.45 Trustees of the de Hirsch Fund included Mayer Sulzberger, a Jewish activist and lawyer related to Arthur Hays Sulzberger, later son-in-law of Adolf Ochs and the heir to Ochs’ controlling stake in the New York Times.46 Ochs’ paper would mimic the reaction of the Times to the atrocity stories of 1882 in its own reporting of the Kishinev riots of 1903.

King Edward was more amenable to the influence of such men than that of his common subjects. Shortly after the Kishinev riots, at “the suggestion of Jewish friends, despite the opposition of his ministers, he remonstrated with Russian ministers” on behalf of Jewry in the Russian domain.47 Perhaps several dozen people had been killed in Kishinev, though the atrocity stories are not necessarily more reliable than those of 1881–2. I find no record of Edward remonstrating with anyone about the thousands of Bulgarian or Armenian Christians slaughtered in 1876 and the mid-1890s by their Ottoman occupiers; in contrast to the inter-communal violence in Russia, these mass murders were committed by imperial forces reimposing Ottoman rule on foreign nations they had originally subjugated by conquest. Benjamin Disraeli appears to have never suffered for trivialising the reports of the crimes in Bulgaria, even after the otherwise pro-Ottoman British commissioner Walter Baring verified their enormity.48

Disraeli and the Tories’ practice of denying Ottoman barbarism was fortuitous for the emergence of ‘modern Jewish politics’. In subsequent decades, ever more intense demands would be issued for British policy to prioritise the interests of Jews worldwide regardless of any contrast with those of native British people or Christians; this continues to be the implicit demand of mainstream Jewish advocacy. Gladstone was struck by the contrast between such tribal demands in 1876–7 and the more humane course of foreign policy from which they sought to divert. According to Robert Blake, “English Jewry tended to be pro-Turk for obvious reasons.” The justifications are less obvious than the reasons. As Ferguson describes,

“[T]he Rothschilds regarded a Slav nationalist triumph in the Balkans as undesirable from the point of view of their “co-religionists.” From … September 1876, Gladstone had made his campaign against Disraeli’s policy a religious crusade. … As Derby commented, “Gladstone… deplores the influence of ‘Judaic sympathies,’ not confined to professing Jews, on the eastern question: whether this refers to Disraeli, or to the Telegraph people, or to the Rothschilds … is left in darkness.” Lionel was scathing about “all these public meetings” where the Turks were attacked but nothing was said “about the cause of the insurrection & disturbances.” His concerns were quite different … : it was the persecution of Jews in Eastern Europe (particularly Rumania) to which he wished to draw attention. Alphonse sought to exert similar pressure on Bismarck through Bleichroder. Article 44 of the final Treaty of Berlin, which guaranteed religious toleration for all faiths in the Balkans, manifestly counted for more in the Rothschilds’ eyes than the convoluted compromise over Bulgaria.”49

The Jewish Chronicle, then friendly to the Rothschilds, “expressed serious concern over the fact that ‘Gladstone and his followers’ seemed to show concern only for Christians” and argued in the 1880s that Jewish MPs were justified in breaking from the Liberals, which most did; as Gladstone had “accused Disraeli of operating British foreign policy in the interests of international Jewry rather than in the interests of the United Kingdom” as Geoffrey Alderman puts it, the Chronicle urged Jews to seek new allies.50 The Liberals, who had been their faithful friends, were now just burnt matches. The Chronicle today praises the Ottoman Empire without qualification for having had “an egalitarian, multi-cultural outlook which protected Jews.”51

A lot of nonsense is written about the Rothschilds. Their critics usually miss, and their admirers praise, what was most malign about them: they lobbied and used bribery to open Parliament to self-interested foreigners and used Britain’s tolerance and generosity of spirit solely for the benefit of their own tribe. Largely unopposed, this became precedent. Later arrivals from around the world have learned to imitate such practices for their own groups. A tiny few have any consideration for the consequences for British people, and many are openly hateful toward us. ‘Modern Jewish politics’ achieved the first stages in this process and, to this day, not one ‘anti-racist’ Jewish organisation says a word for us. Quite the opposite. David Aaronovitch in the Times informs us that “Defending ‘white interests’ can never be right”.52 Allison Pearson in the Telegraph proclaims that “Standing up for British Jews is our duty and privilege.”53 Little of this subversion entailed felonious means. The Rothschilds became rich by prudence above all. Edward and his parents overspent by choice. The same went for Disraeli, Churchill and other warmongers. Their dissolute inadequacy beckoned to opportunists. ‘Modern Jewish politics’ is our problem thanks to our prodigal rulers.

1

“In June 1900 David Lindsay [the Earl of Crawford] recorded in his diary his attendance at ‘Hertford House, where a large party invited by Alfred Rothschild and Rosebery assembled to meet the Prince of Wales.’ ‘The number of Jews in this palace,’ Lindsay declared ‘was past belief. I have studied the anti-semite question with some attention, always hoping to stem an ignoble movement: but when confronted by the herd of Ickleheimers, Puppenbergs, Raphaels, Sassoons and the rest of the breed, my emotions gain the better of logic and injustice…’ … Yet Lindsay continued to accept invitations to Waddesdon and Tring.” – The House of Rothschild – The World’s Banker – 1849-1998 (volume 2), Niall Ferguson, p268-9

2

Popular nicknames for Edward included ‘Dirty Bertie’, ‘Edward the Caresser’ and ‘King of the Jews’

3

Edward VII – The Cosmopolitan King, Richard Davenport-Hines, chapter 4

4

ibid., chapter 3

5

ibid. chapter 5

6

House of Rothschild, volume 2, Ferguson, p307

7

“As the Rothschild courier service was more efficient than any other, governments began to take advantage of it; and as the secret perusal of other people’s correspondence was an accepted custom of the time, the Rothschilds did not shrink from it.” – The Rothschilds, a Family of Fortune – Virginia Cowles, chapter 4. See also House of Rothschild, volume 2, Niall Ferguson, xxvii and p64-5]

8

House of Rothschild, volume 2, Ferguson, p38

9

ibid., p250-1

10

ibid., p250

11

ibid., p251

12

ibid., xxvi

13

Edward VII, Davenport-Hines, chapter 2

14

ibid., chapter 3

15

ibid., chapter 4

16

ibid., chapter 3

17

ibid., chapter 3

18

ibid., chapter 5. Lewis’ second wife, Elizabeth Eberstadt, was an aunt of Otto Kahn, a partner of Jacob Schiff and Paul Warburg at Kuhn, Loeb and Co.

19

Levy-Lawson sold the Telegraph to the brothers William (Lord Camrose) and Gomer Berry (Lord Kemsley) and their partner Edward Iliffe in 1927, retaining some hand in production; Berrys have since married Rothschilds and Sulzbergers. In 1986, Conrad Black acquired it; he and his wife Barbara Amiel are staunchly pro-Israeli.

20

Apart from anything illicit, generosity tended to be reciprocated. Nathaniel’s father Lionel de Rothschild provided resources for the Metropolitan Police, and “Rothschild carriages, with their dark blue hoods and thin yellow line around the body, always were given right of way.” – The Rothschilds, Virginia Cowles, chapter 8

21

House of Rothschild, volume 2, Ferguson, p114

22

Jewish Chronicle editorial expressed dread at the precedent Hannah set by marrying outside Jewry: “The rabbinical query is on every lip… ‘If the flame seized on the cedars, how will fare the hyssop on the wall: if the leviathan is brought up with a hook, how will the minnows escape?” – The Women of Rothschild, Natalie Livingstone, chapter 21. David Green attributes the metaphor to the Babylonian Talmud – https://www.haaretz.com/jewish/2013-11-19/ty-article/.premium/this-day-a-kingmaker-dies-young/0000017f-db4d-db22-a17f-fffde6a40000

23

House of Rothschild, volume 2, Ferguson, p319

24

ibid., p326-7

25

ibid., p417-8

26

ibid., p72

27

ibid., p115

28

ibid., p417

29

ibid., p319

30

The House of Rothschild – Money’s Prophets – 1798-1848 (volume 1), Niall Ferguson, Introduction

31

House of Rothschild, volume 2, p36-7

32

ibid., p21

33

ibid., p22

34

The Rise of Modern Jewish Politics, C.S. Monaco

35

Russians, Jews and the Pogroms of 1881-2, John Doyle Klier, p244

36

ibid., p250-1

37

House of Rothschild, Ferguson, p306. See also p127-8

38

ibid., p403

39

ibid., p395

40

ibid., p405-7

41

ibid., p406

42

ibid., p407

43

Disraeli spoke of Jewry, including himself, formally an Anglican, in terms of race. The Rothschilds spoke of it as a religion, though they effectively practiced racial endogamy (a retreat from earlier familial endogamy).

44

An Outstretched Arm – A History of the Jewish Colonisation Association, Theodore Norman, p15

45

The firm of which Schiff was a partner, Kuhn, Loeb and Co., provided assistance to the Bolsheviks, including after their seizure of power. Partner Otto Kahn seems to have been most involved. Kahn helped found United Americans, a faux-anti-communist controlled opposition group, made speeches in favour of socialism, and was a director of America International Corporation, several of whose senior staff and directors lobbied the State Department in favour of the Bolsheviks. See Wall Street and the Bolshevik Revolution, chapters 4, 8 and 10 and Wall Street and FDR, chapter 5, by Anthony Sutton. Sutton also says that “When gold had to be transferred [from the Soviet Union] to the United States, it was American International Corporation, Kuhn, Loeb & Co., and Guaranty Trust that requested the facilities and used their influence in Washington to smooth the way.“

Ron Unz gives some credence to the claim, from Schiff’s son John, of Jacob Schiff having spent $20 million to support the Bolsheviks. See https://www.unz.com/runz/american-pravda-the-bolshevik-revolution-and-its-aftermath/

47

Edward VII, Davenport-Hines, chapter 5

48

Disraeli dismissed the reports on the pretext that “Oriental people seldom… resort to torture, but generally terminate their connection with culprits in a more expeditious manner.” Later he referred to the reports as “coffee-house babble brought by an anonymous Bulgarian to a consul” [i.e. Baring].” – see Disraeli, Robert Blake, p593

49

House of Rothschild, Ferguson, p306

50

The Russo‐Turkish war and the ‘Eastern Jewish question’: Encounters between victims and victors in Ottoman Bulgaria, 1877–8 by Mary Neuberger; Alderman – https://camera-uk.org/2009/11/21/mr-disraeli-mr-oborne-mr-gladstone-and-mr-lerman/#

Ferguson says that “Disraeli had undoubtedly reasserted British leadership in the diplomacy of the Eastern Question. He also had the satisfaction of seeing Russia at odds with Germany and Austria-Hungary.” House of Rothschild, Ferguson, p308. Boris Johnson and other Disraelite Tories currently enjoy similar satisfaction.

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Essays on history

Trigger Warnings Make Gen Z Even More Anxious

At the very point that countries such as India and China are increasingly nationalistic and are increasingly inculcating their youth with militaristic and nationalistic values [Is the BJP altering textbooks to promote Hindu nationalism? By Murali Krishnan, DW, 25th May 2022], we are infantilising our own people. The newly published The Anxious Generation: How the Great Rewiring of Childhood is Causing an Epidemic Mental Illness, by New York University’s Jonathan Haidt, finds that Generation Z essentially suffer from arrested development. They are super-cautious — they lose their virginity later, learn to drive later, move out later, are less likely to drink, and even become anxious when they must order food in restaurants — because they have been served and mollycoddled all of their lives. There is no more obvious example of this nurse-maiding than “Trigger-warnings.” And the worst thing is that research has found that they don’t actually work.

Trigger-warnings have become so widespread in recent decades that they moved far beyond warning television viewers that “the following report contains scenes which some viewers may find upsetting.” Viewers must now be specifically told that the report contains the pixelated image of a “dead body,” or that a movie includes scenes of, or even discussions, of “suicide.” This ruined an episode of the Korean series Squid Game for me, because it told me how it would end.

Such warnings are also tailored to specific groups, as in: “This article discusses sexual assault. If you are a survivor of sexual misconduct, BYU has extensive resources to help.” Some of them even advise you on what action to take: “If you do not wish to view these works, you may exit through the video gallery at right” [see, A Meta-Analysis of the Efficacy of Trigger Warnings, Content Warnings, and Content Notes, By Victoria Bridgman et al., Clinical Psychological Science, 2023]

Novels now require trigger warnings, because they were written many decades ago, and therefore reflect unacceptable attitudes which may deeply traumatise overindulged modern readers. The British 1924 novel A Passage to India, about colonial life under the Raj, requires a trigger warning, in its US edition, due to “offensive” language and “attitudes of this time” [Trigger warning added to EM Forster’s A Passage to India by US publisher, By Craig Simpson, The Telegraph, August 19, 2023]. Gone With the Wind, similarly, requires a trigger warning, due to its “harmful . . . racist and stereotypical descriptions” [Gone with the Wind is slapped with trigger warning by its own publisher . . ., By Stewart Carr, Mail Online, April 2, 2023].

But do trigger warnings actually work? Do they really psychologically prepare people for something that they might find upsetting and, in doing so, reduce the extent to which they get upset? According to a recently published meta-analysis of the studies on this the answer is, “No. They don’t.” If anything, they make things worse. So, really, they do little more than contribute to a culture of hypersensitivity where trigger-warnings become ever more ubiquitous due to a competitive desire to seem sensitive by including them ever more frequently.

The study — A Meta-Analysis of the Efficacy of Trigger Warnings, Content Warnings, and Content Notes — published in the journal Clinical Psychological Science in August last year should be sobering reading to those who increasingly insist on placing “trigger warnings” on just about everything. The meta-analysis of previous studies on trigger-warnings, led by Victoria Bridgland of Flinders University in Adelaide, Australia, really does need to be widely read among broadcasters and publishers.

Advocates for trigger warnings argue that they help people to psychologically prepare for emotionally difficult material — to “brace themselves” — such that they respond less strongly to it. This is known as “Response Effect.” However, according to their results, studies on this matter, overall, find that the trigger warnings have no discernible “response effect.” They do not reduce a person’s negative feelings in response to that which it is assumed may trigger them. The authors summarise:

“A total of 86 effect sizes across nine articles measured the effect of trigger warnings on affective response to material presented after the warning. Effects were coded such that a greater effect size signified that warnings increased negative affect (e.g., distress, fear, anxiety) relative to the control condition. Overall, our random-effects omnibus analysis suggested that warnings had a trivial effect on response affect.”

The authors suggest that the warnings don’t work in the desired way because most people simply aren’t very good at emotional preparation. They need to be given techniques via which they might prepare themselves emotionally; not simply be told that they should do so.

Another supposed purpose of trigger warnings is “avoidance.” If sensitive people are informed that something triggering is about to appear than they can look away from the screen or leave the room. However, the meta-analysis found that people simply don’t do this to any significant degree: “. . . warnings had a negligible effect on avoidance.”

In fact, trigger warnings can induce the opposite effect. The warning makes people more interested in watching the “triggering” content, presumably because they are attracted to the sensational and to the slightly forbidden. In one study:

“Rather than randomizing to a single-warning or no-warning condition, in this study, participants were asked to choose between four article titles, two with trigger warnings and two without. Although this experimental strategy was distinct, standard mean differences could still be computed between participants who received a warning for Article A vs. no warning for Article A and so forth. Bruce and Roberts (2020) found that a given article was selected more often when it carried a warning (a decrease in avoidance).”

According to the authors: “These findings likely reflect the Pandora effect, which suggests that people have a general tendency to approach rather than avoid stimuli that has been marked aversive and uncertain.”

“Anticipatory Effect” is the idea that the warning itself will increase your distress: You will become distressed after hearing the warning but before viewing the triggering content. If this is what happens, then trigger warnings are worse than pointless. They simply upset people who are already prone to easily becoming upset. This is exactly what the authors found:  “. . . warnings increased anticipatory affect, with effects ranging from very small to medium to large.”

Finally, the authors discovered that warnings have no impact on people’s comprehension of the triggering material. Warnings are supposed to foster a “safe space” in which trauma survivors, for example, can prepare for distressing material, thus improving educational outcomes for them. However, the warnings don’t achieve this. They have zero impact on comprehension.

So what is the ultimate conclusion of this meta-analysis? Nobody could put it better than the authors, who are refreshingly direct for academics making their way through such a political minefield:

“Existing research on content warnings, content notes, and trigger warnings suggests that they are fruitless, although they do reliably induce a period of uncomfortable anticipation.”

In other words, they are worse than useless; they induce anxiety in people; they contribute to the culture of anxiety that Jonathan Haidt sets out in The Anxious Generation. This being so, “trigger warnings” are really just virtue-signalling. They are a way of signalling, and competitively signalling as they spread, to the Woke mob that you, too, are concerned about sensitivity and feelings and you are submissive to the mob’s demands.

Jewish–Hungarian Conflicts and Strategies in the Béla Kun Regime, a Review-Essay of “When Israel is King” (Part 5 of 5)

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Go to Part 4.

5118 words.

The casualty figures of dictatorships, political systems, or simply certain policies and views, play a significant role in historiography and mainstream political activism. There is a reason the mere lowering of the number of victims of what we know as the “Jewish Holocaust” is a crime in Hungary and many other countries. While the number of alleged or real victims of the Holocaust is protected by law, the questioning of Jewish responsibility is also “incitement against a community”—according to the Jewish Tett és Védelem Foundation (TEV), as already mentioned. While revisionism of any tragedy is academically legitimate, if the results of research give it foundation, we will see below that in the case of the victims and perpetrators of Bolshevism, a philosemitic slant dominates mainstream historiography.

Returning to the leitmotif of our study, in When Israel is King, the Tharaud brothers inevitably discuss the activities of the Lenin Boys. They mention that Bela Kun “sent [József Cserny] to Moscow to study terrorist organization. Cserny returned in a very short time, having been initiated in the right methods, and bringing with him eighty professional executioners for the further instruction of the Hungarians. A Russian Jew, Boris Grunblatt, and a Serbian burglar, Azeriovitch by name, were told off [sic] to recruit men for him in Budapest” (Tharauds, 2024, 123–124).

Regarding the number of victims of the red terror, publishing in the newspaper Népszava, Péter Csunderlik (2022) cites the official 1923 number of 590, which he claims is “relatively low compared to other countries” (note that we are talking about “only” 133 days), while also claiming that some of the victims were “killed in firefights or [were] common-law criminals executed for committing a crime,” revising the number to “380–365” (he adds that this might still seem high today, but “[i]n 1918–1920, the World War in Central and Eastern Europe was not essentially over yet”).

If they come for you and you let them kill you, this historian will generously consider you a victim—if you fight back, you are not even worth having your death be part of a list of martyrs. You are just a dead militant, apparently. Reasonably, dying while protecting yourself, your family and community, from illegally formed terror groups, would render one a victim—and a hero—but Csunderlik shrugs and lowers the number. That he accepts the claims of executions for crimes, made by a regime that sent terror groups to travel around the country, executing people based merely on suspicions, extrajudicially, might also raise concerns here about the author’s historiographical standards. We might wonder if Csunderlik would apply this kind of rigor to the number of victims of the so-called Jewish Holocaust’s official narrative (which, unlike our topic at hand, is actually protected from critique by law), and whether he would exclude large numbers of Jews from the list of those shot by, for instance, the Einsatzgruppen for partisan activities—or perhaps because they “did not have a Jewish identity” — as partisans, they were likely “internationalists,” after all.

It is worth noting here that, although no longer published by Communists, Népszava back then was the newspaper that published, perhaps with the greatest delight, the writings of Bolshevik leaders of the Kun regime during their reign, along with other propaganda pieces.

A Népszava article glorifies the “heroic” Kun regime (July 18, 1919)

Csunderlik (2023) does not only lower the “relatively low” number of victims—aside from denying the Jewish role—but is also in the habit of dismissing eyewitness reports with a mere wave of his hand—unlikely in the case of Jews claiming to be eyewitnesses to the Holocaust. In yet another piece regurgitating the exact same points we have already familiarized ourselves with earlier (sometimes for extended segments, word-for-word, with only minor additions), he accuses Cécile Tormay of spreading “lots of fake news, scare stories and untrue rumors” (ibid., 22, 23), and claims that her work is “full of verifiably fictional stories” (ibid.), without illustrating his claim with a single example, calling the book a “horror novel.”

As a Holocaust fact-checking revisionist myself, I am acutely aware of the tendency of emotionally involved—and perhaps traumatized—witnesses to be unreliable, and thus I apply that principle to Tormay’s work (or that of the Tharauds), as any reasonable person would. It is possible that some of the stories and details are inaccurate or untrue, and Tormay goes out of her way to underline that some of these things are things that she was told.

Csunderlik then mocks Tormay for thinking that the Galileo Circle was able to influence the war effort, leading to defeat, because of a segment of her book related to the Circle spreading anti-military flyers, calling it “laughable” that this could have had any influence (ignoring the fact that members of the movement were at the forefront of both the Aster Revolution and the Kun regime: their influence was significant). Csunderlik even fabricates a quote from her when he says that for Tormay “the domestic agents of the imagined ’Judeo-Bolshevik world-conspiracy’ were the atheist-materialist student association, the Galileo Circle, which produced anti-war pamphlets” (ibid.). Putting aside that the group did way more than just spreading flyers, nowhere in her work does the quoted text appear; it is presented as a direct quote in the Hungarian. But it is Csunderlik’s fixa idea to debunk this “world-conspiracy” theme by emphasizing how non-religious these Jews were, making anything “Judeo” self-evidently absurd in his presentation, attempting to keep Jewishness within a religious framework, conveniently—something we have already addressed. (That some members of the Circle, incidentally, literally worked with Soviet Bolshevik agents, making themselves “agents,” has also been shown earlier from Russian archival material.)

In Hungary “[p]ublic denial of the crimes of the National Socialist and Communist regimes” is a crime: according to the 1978. IV. law (modified in 2010): “Anyone who denies, doubts or trivializes the fact of genocide and other acts against humanity” in public, committed by these regimes, “commits a crime and is liable to up to three years’ imprisonment” (269/C. §). Note that this crime relates only to “the Holocaust”: if one publicly “violates the dignity of a Holocaust victim in public by denying, casting doubt on, or trivializing” the official story. Applying the extremely low standard for what counts as “Holocaust denial” in the country, Csunderlik might just be “trivializ[ing]” the Kun regime’s “acts against humanity” while violating the dignity of victims he doesn’t even consider victims. Of course, it is well-known that nobody actually gets in trouble in Hungary for trivializing or denying Communist crimes, nor for displaying their symbols publicly (NJSZ, 2023) — another supposedly illegal act (269/B. §). (On the anniversary of the Kun regime’s proclamation, a small group of Bolsheviks publicly commemorated the event, protected by police when a group of Nationalists showed up.)

Of course, the criminalization of research does not advance the truthful analysis of the past; the above is only to illustrate why the mainstream discourse still maintains that the Jewish role is taboo in such a biased system, since—if such regulation exists at all—instead of the author facing legal problems, Csunderlik’s article was funded with a grant from the state-funded Hungarian Academy of Sciences. Given that the young historian does not believe “that ’the truth’ of history can be known” because of the inherent biases of researchers (noting also that “if there is a ’truth’ at all, since postmodern historical theory denies it”), he has no reason to worry within a neoliberal, postmodernist establishment. With this attitude, his career will most likely continue to develop—something he surely knows already.

Péter Csunderlik (source: hirklikk.hu)

It can be added to the above, that according to Csunderlik, for example, we cannot even speak of a Hungarian nation from the period before the French Revolution (including the Árpád era), because modern nations were created only after the Revolution—which, in the light of the above, I believe, is a typical act of logical manipulation, and again, deriving from a predictable worldview. Of course, our ancestors are our ancestors, and how much we have to do with them is not changed by the French Revolution in any way. The understanding of nationhood does change somewhat over a thousand years, but our ancient codex-type gesta books, both the twelfth-century Gesta Hungarorum and Gesta Hunnorum et Hungarorum, emphasize the importance of common ancestry, which is the basis of the natio; i.e., the same stock of blood. These works are, in fact, national epics. (Hungarians are genetically related to their ancestors, see my earlier study introducing some of the genetic research on this topic: Csonthegyi, 2023). Gyula Kristó (1990, 430–431), a researcher of the Árpád-era Hungarians, states that “from the turn of the 11th–12th centuries onwards, the Hungarian [national] consciousness was—we can conclude with great certainty—established, based on the common (Hungarian) language and the tradition of common origin,” and then he mentions measures aimed at the protection of the “Hungarian” ethnic group, separate from others.

So we have learned from the above that the Jewish group is not a Jewish group because it is atheistic, and the history of Hungarians is not Hungarian because the modern concept of nation was developed at a later point in time. And if another interpretation becomes dominant next year, we may also learn that Hungarians were not Hungarians this year, either. Whether the historian will also explain to the Jews that they have nothing to do with their own past is unlikely—such semantic misrepresentation is presumably used for other purposes. According to Pew Research (2013, 54–55), for the vast majority of Jews today, “remembering the Holocaust is an essential part of what being Jewish means”—that is, modern Jewish identity is a post-Holocaust identity that Jews before the Holocaust could not have had: can we even talk about “Jewish” victims if the Jewish self-image today is somewhat different from that back then, following strictly Csunderlik’s logic? In any case, if this historian is in the habit of reducing victim numbers, and if atheism and internationalism, or the lack of professed Jewish identity, mean that a Jew is not a Jew, his task could be to subtract those from the magical “six million” number—based on the principles of ethics and logical consistency.

Victims and Perpetrators

In a desperate attempt to downplay the role of the Jews, Géza Komoróczy also manipulates the data in the usual, infantile way (e.g., Jewish Communists were not Jews because they were Communists, etc.); for example, he emphatically notes that the “not (!) Jewish” József Cserny was the commander of the Lenin Boys (Komoróczy, 2012, 361), presumably because of his Hungarian origin, so apparently no sealed and notarized proof stating ethnic identity is required, and mere origin is sufficient to classify persons as part of ethnic groups—unless the Jewishness of Jews is to be obfuscated.

As for commanders: it is well known that—while he may have had some autonomy—it was Béla Kun, Béla Vágó, Ernő Seidler, Ottó Korvin, and Tibor Szamuely, who were in command of the Cserny squad, as well as Ede Chlepkó; see for example: “Ede Chlepkó Hantos called József Cserny on the same day and ordered him to arrest and execute those named”—we read in the work of Péter Donáth (2012, 153), where we find several similar statements, including Cserny himself and others claiming that they received orders mostly from Chlepkó (ibid., 166ff). Péter Konok (2010, 77) also states that the forces led by Korvin and Szamuely “also used the Cserny group against the counter-revolutionary forces in the interior”—indicating that they were in command. The commanders named here are all Jews (Korvin was later executed for this reason).
And did the non-Jew Cserny hate Hungary and its culture? Was he a psychopath? Note that the original Cheka was made up largely of non-Russians, and the Russians in the Cheka tended to be sadistic psychopaths and criminals (Werth, 1999, 62; Wolin & Slusser, 1957, 6)—people who are unlikely to have any allegiance to or identification with their people. Indeed, that is the picture the thorough study from Donáth (2012) on the Cserny group paints of them, quoting extensively from their trials. Vilmos Böhm (1923, 382) himself commented: “Cserny’s character is illustrated by the fact that after the fall of the revolution he betrayed his comrades in prison with sadistic lust, and even led innumerable innocent people to the gallows by denouncing them.”

Komoróczy (2012, 363) then attempts to emphasize Jewish victimhood, by presenting two sets of data: the first set is the more well-known 590 number, of which 44 are considered Jewish; the second set is the number 626, of which 32 were supposedly Jewish. Additionally, he mentions a monument, erected in 1936 on Kossuth Square (Budapest), and the 497 names featured on it, of which 32 are Jewish. If we take the data presented by this philosemitic, Hebraist author as our foundation, then the Jewish victims of the Bolsheviks can be concluded as being 7.4 percent, 5.1 percent, and 6.4 percent, respectively. This is proportionate to their share in society at the time; as is known, in 1910, Jews constituted 5 percent of the total population. However, since Jews had a heavy overrepresentation among the bourgeoisie, the researcher would expect that a dictatorship of the proletariat would produce more victims from this demographic. But according to this, that was not the case (instead, the regime primarily targeted poor rural Hungarians). In contrast to this, for the dictatorship itself, Jews were overwhelmingly responsible, thus, downplaying their role by pointing the finger at their victims, is a rather shameful tactic.

In his thorough study on Jews in Hungary—their numbers, influence, and prospects—Zoltán Bosnyák (1905–1952), one of the most prominent scholars of the Jewish question at the time, presented demographic data in general, but also of only “Torn-Hungary” (Csonka-Magyarország, i.e., present-day Hungary, after territorial losses) where Jews consisted 6.2 percent of the population in 1910 (Bosnyák, 1937, 10). The Kun regime mainly focused on this territory, making this number the most relevant for us. His data on the “upper ten thousand,” which is to say, in contemporary language, “the 1%” of society (supposedly the main enemy of the “proletarian” dictatorship) is heavily Jewish. In Bosnyák’s estimation “[o]ne third of the top ten thousand are Jews (plutocracy), the second third are related to Jews by blood (aristocracy), and the last third are pro-Jewish because they are dependent on and indebted to Jews (intellectual aristocracy)” (ibid., 80). According to this, we see again, that Jews were proportionately represented among the victims—until we take their share in the upper classes into account, which will render this proportion actually underrepresented. Bosnyák concluded that “one of the most important prerequisites for the final solution of the Jewish Question is the formation of a new, self-confident, racially conscious, Jew-free, leadership-oriented Hungarian middle and upper class” (ibid.). It is deeply tragic that the same Jewry, whose acquisition of power Bosnyák so passionately warned about, returned to power after 1945—and this Jewry sentenced him to death for that very warning. He was executed on October 4, 1952, by the newer Jewish dictatorship of Rákosi-Rosenfeld Mátyás, Farkas-Lőwy Mihály, Gerő-Singer Ernő, Révai-Lederer József, and their associates…

Zoltán Bosnyák

If we look at data about the Lenin Boys, we find what we could predict at this point: according to the research of historian Gergely Bödők (2018, 134): “Catholics, approaching 58 percent, are close to the national average (67 percent) for the whole population, making them the largest religious group. In ’second place,’ the Jewish denomination accounted for 21 percent, while 5–6 percent of the total population, and among the ’Lenin Boys’ they were nearly four times as much, making them the most over-represented. However, this is still far below the proportion of People’s Commissars of Jewish origin, which is estimated at 60–70%.” This tells us that Catholics were underrepresented (his Table 1 actually says 57 percent, not 58), but compared to victims, Jews were at least four times as likely to be the murderers, and 12–14 times as likely to be Commissars who were running the regime (not to mention that the Lenin Boys were commanded exclusively by Jews, as noted above). There were also 13 percent Reformed, 4 percent Evangelicals, 3 percent Greek Catholics, and 1 percent Orthodox and Unitarians, respectively, while 129 had no religion registered. This is only based on religious data, however, which is not the best, considering how, generally speaking, these young men tended to be atheists, and we must also remember that many Jews officially converted to Christianity in those decades, which helped them with social mobility. In other words, the ratio is likely higher still.

A well-known symbol of the so-called Jewish Holocaust in Hungary is the monument “Shoes on the Danube Bank,” and the story of the “Danube shootings.” It is less well-known that the method of execution using the Danube was first used by the Lenin Boys. The Tharaud brothers also describe the story of Sándor Hollán (1846–1919) and his son, Sándor Hollán, Jr. (1873–1919):

1. Hollan and his son, the one a former undersecretary for state, the other a railway director, were denounced by their concierge as being suspected of anti-Bolshevist tendencies, and their names appeared on the list of hostages drawn up by the sinister Otto Klein-Corvin. One night a motor lorry, driven by Red Guards, drew up at their door. “I am going to make it hot for these two,” declared a certain Andre Lazar, who was directing the expedition, and for whom the elder Hollan had once refused to sign a request asking that he should be dispensed from military service. The terrorists went into the Hollans’ house, arrested them, and forced them into the motor. (Tharauds, 2024, 126).

Then they were taken to the Széchenyi Chain Bridge, where they were shot from the back, into the Danube, or at least shot and then their bodies were thrown into it by the red terrorists. (There is no information on whether they resisted, so even Csunderlik-types are forced to count them among the victims.)

The sentencing and execution of József Papp by the Lenin Boys in Sátoraljaújhely (a city in the North-East of Hungary), April 22, 1919 (Hungarian National Museum)

Blinkens, Böhm, and the Bolsheviks

The narratives outlined earlier are, of course, propagated by the Open Society Archive (OSA), part of the Jewish George Soros-affiliated Central European University, which has been renamed the Vera and Donald Blinken Open Society Archive after a major donation—the donors here being the father (and his wife, both Jewish), of US Secretary of State Anthony Blinken. According to the OSA, the over-representation of Jews can also be explained by the fact that at the time there was a “rigid political system that effectively excluded them from the political sphere,” so Jews were attracted to a new system (which is itself a Jewish motivation, but this may not be obvious to the OSA). The concept of Judeo-Bolshevism is sought to be debunked by claiming that the system had Jewish victims (just as German National Socialists had German victims, yet no one disputes that they were driven by German interests and identity), and by arguing that there were patriots among the Jews who, for example, opposed the loss of territories. They mention Vilmos Böhm, the Berinkey government’s Minister of War, as an example of this, but fail to add that Böhm, among others, was one of the facilitators of the Bolshevik takeover by collaborating with them, and he later became commander-in-chief of the Red Army. In this role, to portray him as patriotic, while part of the Bolshevik transformation of the country, is disgraceful.

As far as Böhm’s seemingly patriotic statements are concerned, it is worth recalling that in his 1923 book Két forradalom tüzében (In the Fire of Two Revolutions) he clearly states how the new regime feared the thousands of Szekler (Transylvanian Hungarian) troops, and therefore, instead of accepting losses of territory, they wanted to push the Hungarians closer to the Soviets, by agitating against the Western powers. After realizing that “the adoption of the [Vix] Note will create a storm in the country which will destroy any government which complies with the demands of the Note,” they decided that “the whole country must be called to armed defense, the Western orientation must be replaced by an Eastern orientation towards Russia,” and the Social Democrats “must agree with the Communist Party to establish an alliance with the Russian Soviet troops on the northern border of old Austria” (Böhm, 1923, 240–241, emphasis in the original).

As the reports made it clear that “the Szekler troops and officers would not leave their positions without a fight under any circumstances, would not retreat” (ibid.), Böhm says: “We had to take into consideration the mood and determination of these troops. If the government, without consulting them, simply orders them back from the frontier, thus sealing their fate and foregoing the possibility of liberating their country, in that case, this desperate armed force, under the influence of nationalist agitation, will undoubtedly turn against the government and the revolution, and its victory will lead to the victory of a bloody counter-revolution.” (Ibid.) Böhm’s Hungarian Wikipedia article even quotes from his patriotic speech to the Szeklers, but the above motivation is not explained there either. It is also noted in the article that “from the excessive pacifism of the Aster Revolution, by March 1919, he had come to the idea of armed defense of the homeland”—in words, at least, but then he handed the levers of power over to the Bolsheviks only days later, and instead of protecting the borders of the homeland, he turned the armed forces—under the red flag this time—against Hungarians themselves. Nevertheless, he is the positive example of Jewish patriotism in the Jewish Blinken OSA Archive.

As for the so-called northern campaign, it was also aimed at spreading Bolshevism, rather than regaining territory, which soon became clear indeed. As a result, the soldiers’ enthusiasm waned, and the forces collapsed—the Slovak Soviet Republic did not even last a month. The Jewish Zoltán Szántó, regimental commander of the Red Army, in his article The Role of the 1st International Red Army Regiment in the Northern Campaign, describes the titular event as “the sacrifice made by internationalists for the survival of Hungarian Soviet power…”—so not for territorial defense (quoted in Chishova & Józsa, 1973, 274).

Counter-Revolution and Red Collapse

While we are on the subject of victims, it is worth pointing out that the Hungarians did not just passively tolerate the Bolshevik terror but resisted it time and again. Relevant literature is the book of Lénárd Endre Magyar (2020) on the history of the counter-revolutionary events in Szentendre and the collection of notes by Pál Prónay’s (1963)—perhaps the most prominent counter-revolutionary. When Bolshevik power collapsed with the advance of the Romanian troops, this counter-revolutionary momentum was no longer contained by the hordes of Lenin Boys. This is how Lajos Marschalkó recalled the mobilization of the Hungarian resistance:

By the time the train of the People’s Commissars, loaded with treasures, left Hungary, the nucleus of the Hungarian National Army, which had been formed in Szeged under French occupation, mainly through the organizational work of Captain General Gyula Gömbös, was ready three months earlier to call Rear Admiral Miklós Horthy to lead it. When he arrives in Szeged at the end of April 1919, Gyula Gömbös prophesies of a new world. (Marschalkó, 1975, 193)

According to the Tharauds (2024, 154), Béla Kun “also firmly believed that a general revolution would break out simultaneously on the same day, July 20th, in Germany, England, Italy, and France. So he chose that date to launch his offensive. But that catastrophic day, July 20th, 1919, was a most peaceable one throughout Europe. The world revolution in which Bela Kun believed as naively as Karolyi had done a short time before did not take place. And to crown his humiliation he was very soon made to realize that his soldiers were useless.” Some of the leaders then fled to Russia, others, like Ottó Korvin, were captured and executed, while Tibor Szamuely did not wait his turn: he committed suicide at the Austrian border. As Dávid Ligeti (2019, 35) reminds us, “[t]he majority of politicians who then lived in the Soviet Union in the 1930s were victims of Stalinist purges, i.e. they were executed on the orders of the Bolshevik dictator—besides Béla Kun, we can also mention the cases of József Pogány and Béla Vágó.”

“Our worker brothers, you are being deceived again!! Watch out, brother!! Don’t let them!!”—poster of the Awakening Hungarians (Ébredő Magyarok) group warning after the fall of the Kun regime that Jewish influence did not disappear

Towards the end of their work as chroniclers, the Tharaud brothers sum up the depressing mood after the storm, with poignant sympathy:

These brutal scenes no longer take place today, but the Jewish question remains. All Hungary has risen up to suppress the Jews. They wish to expel the five hundred thousand Galician Jews who arrived in the country during the war. The number of Jews admitted to the university has been limited so as to diminish their position in the liberal professions; the Masonic lodges, which had become almost completely Jewish, have been closed; everywhere Christian banks and cooperative societies are being established to replace the Hebrew middleman. Publishing houses and newspapers are being created whose mission it is to defend the national intellectuality. A violent struggle has been entered upon between two spirits and two races. (Tharauds, 2024, 160)

It was treachery, or—if we insist on being polite—a mistake on the part of those who were responsible for the Hungarian nation in the decades, or rather, centuries, preceding all this, to allow this group conflict to reach this point. The new Hungarian State of 1849, which had already planned the emancipation of the Jews, and the disastrous emancipation of 1867—the law, which was introduced by Prime Minister Gyula Andrássy (1823–1890) and was widely accepted by both the House of Representatives and the House of Lords—had already set the stage. There could be no excuse for not foreseeing where all this would lead—Győző Istóczy saw it clearly, as did those who helped him into Parliament, to represent this growing concern. The evisceration of rural Hungarians, the cultural and intellectual corrosion, and then the bloody mass murders, were all attributable to this—but only after a lost war, to be followed by yet another Jewish regime, from which Hungarians rebelled against again in 1956, for a few days at least. And the cycle continues to this day, with taxpayer-funded sectarian Jews filing criminal reports on Hungarians, for daring to ask for self-reflection over their past sins, or forcing Hungarians into hiding under pseudonyms in their own homeland, if they dare to question their mythical role as victims—since only Jews can be victims in this dynamic, and the perpetrators are Hungarians whose “identity” no philosemite sets extreme standards for by saying thay they don’t know whether Hungarians are Hungarians just because they were born one. If these ancestors had no excuse a century and a half ago, we really have none at all today. Istóczy tried to spur his compatriots to action just a decade before the Jewish terror:

And let those who can, do something for the cause, if for no other reason, then because we, the present generation, will somehow manage to get along with the issue as long as we live; but what fate awaits our children and grandchildren if things continue to go on as they have been going on, is another matter. (Istóczy, 1906, 20.)

It would, therefore, be worth listening to those, who foresaw where things were going: the Istóczys, the Bosnyáks, the Tormays, the Marschalkós, and many other truth-telling Hungarians who feared for their nation—or Frenchmen, like the Tharaud brothers, in this case. It’s been going on for thousands of years, time to draw the obvious conclusion, pleasant or not. The work of the French brothers is an old-new addition to this process.


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Werth, N. (1999). “A State against Its People: Violence, Repression, and Terror in the Soviet Union.” In Courtois, S., Werth, N., Panné, J., Paczkowski, A., Bartosek K., & Margolin, J. (1999). The Black Book of Communism: Crimes, Terror, Repression, trans. J. Murphy & M. Kramer. Cambridge: Harvard University Press.

Wolin, S., & Slusser, R. M. (1957). The Soviet Secret Police. New York: Praeger.

 

Jewish–Hungarian Conflicts and Strategies in the Béla Kun Regime, a Review-Essay of “When Israel is King” (Part 4 of 5)

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6207 words.

After the elements examined so far, such as networking, press influence, cultural and political movements, and finally the question of the acquisition of power and Jewish activism, it is worthwhile to look more closely at these, in particular, the question of identity, which is a recurrent focus of those who want to dismiss the responsibility of Jewry. According to the narrative, if certain individuals did not declare to the whole world that they were Jewish, they were not Jewish, because according to this infantile logic, it is a matter of choice or proclamation. In reality, identity manifests itself on multiple planes—and then there is also the importance of ethnic traits.

The principle outlined above, however, is not considered by these commentators to be applicable in other cases: for example, if a seemingly White person hits a gypsy, logically one should wait for both persons to declare their identity because it might be that a Hungarian with a gypsy identity hits a gypsy with a Hungarian identity, so to complain about anti-gypsy racism would be premature. Even in the case of the so-called Jewish Holocaust, those who argue in this way accept that the actual, legally protected number of victims, is the real number, regardless of how many of them may not have had a Jewish identity (remember: internationalists can’t be Jews, following a similar logic), showing the highly cynical and biased nature of this tactical nihilism. This postmodern view is thus absurd: while the role of one’s identity is important, there are several aspects to a person’s motivations, inclinations, or needs.

Aspects of the Dynamics of Internationalism and Tribal Networking

We sometimes hear that the Republic of Councils of Hungary (i.e., the Kun regime) was anti-Jewish. In contrast, Jewish ethnic activism was quite free, both in Hungary, and elswhere under early Bolshevism. Although two Jewish leaders in Budapest wanted the Jews to be regarded as Hungarians with Jewish religion by the new Kun regime, other Jews formed a Jewish National Council (Zsidó Nemzeti Tanács), with the permission of the Minister for Nationalities, Oszkár Jászi (1875–1957; Jewish), who “recognized that Jewish national organization was legitimate,” recalls Géza Komoróczy (2012, 354) in his comprehensive work of over 1200 pages, The History of the Jews in Hungary. We also learn that several anti-Jewish events were the result of Jewish infighting, mostly between religious Jews, Zionists, and secular Bolsheviks. Oszkár Jászi, in his emigration to Vienna in 1920, described the Commune as the first revolution in world history in which “Jewry was able to assert itself without any restraint or limit, and thus to freely develop the forces and tendencies that had been dormant within it for centuries” (quoted in ibid., 358).

Jászi described Jewish activism in Russia as an ethnic, tribal movement. According to a lecture given by him to the Galileo Circle on January 28, 1911, the Russians, with their repressive measures, “created the bloodiest, most anarchistic Jewish nationalism … and the result was that this most internationalist people, which did not give much heed to racial and national aspirations, produced bloody nationalist movements” (Jászi, 1982, p.162). Jászi reiterated this on other occasions: the repressive characteristics of the tsarist order “created a suitable soil for the most extreme revolutionary ideas in Jewry. The result of all this was that a hitherto unknown strain of Jewish fanatic nationalism spread throughout the land of Russia” (Jászi, 1912, 139, emphasis in original). He did not specify who or what he meant, but in these years, in addition to the Zionists, the anti-Zionists (who rejected emigration) were openly Jewish and socialist Bundists who later supported the Bolsheviks; moreover, the Bolsheviks themselves were significant (one need only think of their bloody revolutionary attempt of 1905, with Leon Trotsky). In the early 1910s, the Bolshevik movement was already significant, so the adjective “revolutionary” must have been a reference to them and other Marxists. As Gerald D. Surh (2023) summarized in the introduction to his book, “[t]he defeat of Jewish revolutionary initiatives by the end of 1905 did not defeat their movement’s pioneering efforts. Jewish revolutionary socialism, largely created and emergent as a part of Russia’s 1905 Revolution, found a longer and more influential life in Palestine, Europe, America, and post-1917 Russia”—as it did in Hungary in 1918–1919.

Oszkár Jászi (source: szevi.hu)

Jászi (1982, p.69) admits in a speech to a public assembly on August 7, 1906, that “a very large role” in causing Hungary’s poverty is played by what he simply calls “Jewish usury.” In his view, the Jewish question is nothing more than “group antagonism complicated by racial frictions” (ibid., 263), not in a biological, but in a historical sense. As he points out, “haute finance and commerce are predominantly Jewish occupations, and the conflicts of interest inherent in these operations easily take on a sectarian or racial color” (ibid., 264). Jászi explains the differences between the two ethnicities, the Jew and the Hungarian, such as the excessive rationalism of the former, his alienation from nature, his crude, arrogant, pushy character, in contrast to the peasant character of Hungarian provincialism, which he believes naturally leads to antipathy. In his view, one of the causes of the “Jewish question” was to be found in the “overwhelming and pathological influence of Jewry” (ibid., 489). As is often the case when a Jew engages in a relatively honest analysis of the Jewish–gentile conflict, Jászi here comes very close to the views of the “anti-Semites”—in this case, to the summary of Hungarian grievances put forward by the Tharauds (2024, 160–163), which basically says the same thing about Jews and why they arouse antipathy.

Jászi is also quoted by the American-Israeli historian Ezra Mendelsohn, after pointing out that “the number of Jews who occupied prominent positions in Kun’s ill-fated one hundred-day regime was truly remarkable. According to one student of this period, of twenty-six ministers and vice-ministers of the Kun regime, twenty were of Jewish origin” (Mendelsohn, 1993, 894). He sums up the situation later: “Not only did Jews dominate the Bela Kun government, but they were also very prominent in the prewar ’Galileo Circle,’ the center of Budapest student radicalism, and in the prewar socialist movement” (ibid.). The author quotes Jászi as saying that “[t]he Hungarian people is much more rural, conservative, and slow thinking than the Western peasant peoples. On the other hand, Hungarian Jewry is much less assimilated than Western Jewries, it is much more an independent body within society, which does not have any real contact with the native soul of the country” (ibid., 895).

According to Mendelsohn, however, “the fact is that most Jews were patriotic Hungarians who were extremely hostile to Bolshevism”—a rather hyperbolic claim. But putting that aside, he greatly simplifies the issue: the animosity of Hungarians against Jews was the result of many factors, of which Bolshevism was only one. Hungarians noticed that Jews—as admitted by the very prominent Jászi above—formed an alien society within society, and given their enormously oversized presence in positions of influence, had a serious transformative effect on the nation as a whole. (As another source of hostility, recall Jászi’s acknowledgment from elsewhere that 90% of usury is practiced by Jews.) Indeed, the psychoanalyst Sándor Ferenczi, who was closely associated with the Galileo Circle, was not very fond of Bolshevism, and neither were some of his friends from the Circle (while others did participate in the Kun regime). And yet they had a very anti-traditional, corrosive influence on elite culture in Hungary. The conflict remains, whether Zionists, or non-Zionist Communists, perhaps Capitalists, landowners, merchants, journalists, artists, and a long list of different positions.

Identity, and Identity by Proxy

Considering the fact that the “explainers” are fond of repeating that Bolshevik Jews had no Jewish identity (which is demonstrably untrue, at least in some particular cases; see below), another point to raise here, therefore, is that of honesty. We don’t know how honest these characters were in their communications and expressions; therefore we should be cautious in assuming that the absence of something in communication proves an absence of that thing on a deeper level. A diaspora people developing proxies for group identity would not be a surprising tendency, especially during times of intergroup tensions: “Communism was, among other things, a form of assimilation” for Jews, opines Krajewski (2000), portraying them as longing to belong to a society while at the same time attempting to transform it into something very different. Yet this “seemed the most promising way” for them to assimlate. He notes, however, that “[w]hen they became rejected or just disenchanted they often ‘regressed’ to Jewishness.” This is more consistent with the possibility that Jews developed a mask for their Jewish self-image subconsciously (portraying themselves as mere socialists), or perhaps this was a consciously strategical, deceptive narrative, to appeal to masses—which returns us to the question of honesty. Indeed, for instance “[t]he idea that the victory of socialism depended on winning over the peasantry was to become one of the few political principles that [József] Pogány would continue to cling to over his entire career as a revolutionary” (Sakmyster, 2012, 30). Consciously avoiding manifestations of Jewish identification would also be consistent with the concern these Jews had about anti-Semitism—which was, indeed, the motivation behind their desire to portray their regime as less Jewish than it was (seen earlier in this study).

Appealing to peasants would not work under the flag of the Star of David, just as transforming society to cleanse it of anti-Semitism and render it safer for Jews—where Jews, indeed, would be the rulers—would not be important for a significant enough mass of people (it’s likely that they would oppose it, in fact). Using a mask—such as gentiles as leaders of a movement—to appeal to the broader gentile society is a well-known phenomenon among activist Jews (among psychoanalysts, leftist radicals, and Boasians, see: MacDonald, 1998, Ch. 2, 3, 4; Csonthegyi, 2023; 2024). Adopting proxies for the sake of “assimilation” (or perhaps for strategy), while remaining Jewish, might also remind us of the fifteenth-century Marranos, amongst whom we can also find this regression to Jewishness (MacDonald, 2003, Ch. 4). Regarding the pursuit of Jewish interests under the red, rather than the Jewish, flag, Jaff Schatz (1991, 230) notes notes that “[t]he activists were guided by an ambition to shape Jewish collective postwar life according to the content of their ethnopolitical vision. In this vision, Jewish secular culture would bloom under Socialist conditions.” Jews saw the triumph of Communism as “a remedy to anti-Semitism, backwardness, misery, and other Jewish problems in a changed Jewish occupational structure” (ibid.). We are thus again back at the transformation of host societies according to specifically Jewish perspectives.

Schatz reflects on this as well when he describes a specific type of Jewish Communist: “[r]ooted in a Jewish prewar world, they shared the activists’ vision of combining socialism with the preservation and cultivation of a secular Yiddish culture, without sharing the latter’s Machiavellian sophistication” (ibid., 237). The main leaders of the Red Guard of the Kun regime (with the exception of Ferenc Jancsik) were all Jews: Ernő Landler, Dezső Bíró, Ernő Seidler, Ferenc Rákos, Ede Chlepkó, Mátyás Rákosi. Ignác Schulz was “a former deputy commander of the Budapest Red Guard” (Simon, 2013, 61). Sándor Garbai, president of the Kun regime, recalls about Schulcz—who participated in the 1918–1919 revolutions and later moved to Czechoslovakia, still being active, but later lived in Israel, where he died—and that he followed traditional Jewish customs: “I myself have seen, and in many cases observed, that there are only Jews in Ignác Schulcz’s circle of friends and surroundings. This does not happen by chance. Schulcz still lives correctly inwardly, in the spirit of the ghetto. He observes all the injunctions of Jewish tradition, from the enjoyment of kosher cuisine to the exact observance of the long day [Yom Kippur]” (Végső, 2021, 232). This further illustrates that being an internationalist Communist-Socialist was able to coexist with a Jewish identity, refuting philosemitic mainstream tropes about this supposed impossibility. (Recall also Oszkár Jászi’s view on revolutionary Jewish nationalism.)

Some members of Po’alei Zion in Łowicz, 1917

We should also take note of the historical existence of specifically Jewish-identified Socialist groups, like the General Jewish Labour Bund in Lithuania, Poland and Russia, the Jewish Socialist Workers’ Party also in Russia, or the Marxist-Zionist Po’alei Zion (“Workers of Zion”) movement at various places in the Pale of Settlement. Moses Hess, clearly with a Jewish identity, as one of the pioneers of Zionism—and specifically of Labor Zionism—was himself a socialist. As the Enyclopaedia Judaica (2007, 704) reminds us: “An outstanding figure of the British socialist movement was Eleanor Marx-Aveling (1855–1898), Karl Marx’s youngest daughter, who felt a close affinity with the Jewish people and affirmed that ’my happiest moments are when I am in the East End of London amid Jewish workpeople.’” We can see again that being a Communist was consistent with a Jewish self-image, despite its internationalism, and this activism can be seen in their interests as Jews. Around the time of the 1905 revolution in Russia (with Leon Trotsky as a prominent figure and in which the Jewish Bund “played an extremely important role,” Bezarov [2018, 1083]), The New York Times quoted a Jewish preacher in a January 29, 1905 article with the headline “End of Zionism, Maybe”—as saying that, in the case of a successful revolution “a free and a happy Russia, with its six million Jews, would possibly mean the end of Zionism” (quoted in Heddesheimer, 2024, 20). In other words, with the victory of the revolution, Jews would have no reason to emigrate to Palestine to build Israel.

Moreover, Mirjam Limbrunner’s examination of the Bund explicitly identifies it with Jewish nationalism: “Jewish socialists would soon realize that the popular socialist movements did not address many of the challenges the Jewish masses were facing and therefore saw the need to come up with a Jewish version of Socialism” (Limbrunner, 2019, 64). The result of this desire for group-oriented forms of politics was that “Socialism and Jewish nationalism began to merge into political movements such as the General Jewish Labor Union, in short, the Bund, which was founded in 1897 in Vilna and which would have a profound impact on the Socialist Zionists in Palestine in later years” (ibid., 64).

Limbrunner also details the work and influence of Ber Borochov (1881–1917), an important figure who developed a blend of Marxism and Jewish nationalism. Borochov’s work shows the superficiality of dismissing ethnic identity among internationalists, socialists, Marxists, or Bolsheviks. Such narratives are likely dishonest. This dishonesty was often rather explicit: if we look at the Bolsheviks of Russia under Lenin, we find a specifically Jewish section of them, with the name Evsektsiia (or Yevsektsiya; Евсекция), officially recognized “as a Jewish Communist organization,” in the study of Baruch Gurevitz (1980, 29). The role of this Jewish group was to gather the more ethnocentric Jews, carefully keeping them under the Bolshevik umbrella (and thereby weakening the Zionist movement), while allowing them to remain Jews (in a secular Bolshevik way), and continue to network with the many other Jewish groups. As Gurevitz notes, the Central Committee of the Bolsheviks ordered “the Ukrainian Communists to admit the Jewish Farband and to set up an Evsektsiia in accordance with the policy being implemented in Moscow,” and as a result, they “found Jewish sections on the local level as well as a central Evsektsiia” (ibid., 33). A similar situation occurred in Belorussia as well, but Gurevitz presents many more examples of officially permitted Jewish activism within the framework of Communism—to the embarrassment of those who still pretend that this is an impossibility. (Also recall the Jewish National Council under the supervision of the Kun regime’s Oszkár Jászi, outlined earlier.) That some Jews accused the Evsektsiia of being traitors, or even as “anti-Semitic,” because of their anti-religious and anti-Zionist stance, should be viewed as an example of tribal in-fighting that is of secondary importance to us here. Thus, while gentile nations were supposed to “wipe” their “slate clean,” Jews were active within this socialist-Yiddish-Jewish identity.

Indeed, Israeli historian, Inna Shtakser argues in her book, The Making of Jewish Revolutionaries in the Pale of Settlement, that these revolutionary Jews developed a new Jewish identity, which, however, remained a Jewish identity:

The Jewish community was the place where Jewish revolutionaries felt most comfortable. Lena, a prospective revolutionary, chose to join the Social Democrats — rather than the Socialist Revolutionaries — whom she supported politically since she assumed that in the urban-oriented Social Democratic Party she would be able to propagate her ideas among Jews rather than among peasants whom she assumed would reject her due to her ethnicity. In a Jewish setting, revolutionaries did not feel the need to pretend to be non-Jewish, and to some extent could count on communal solidarity against the authorities. (Shtakser, 2014, 128)

Here we may notice that even according to Shtakser, some Jews felt the need to present themselves as non-Jews, which brings us back to the narratives used to obfuscate the responsibility of Jews (as not even being Jews), which we have already dealt with.

Shtakser also notes that these “young revolutionaries had to make compromises regarding their internationalist identity and make it clear that they were responsible for all the Jews,” and that “[f]or a short period during the revolution, the Jewish community accepted revolutionaries and even their leadership” (ibid., 129). During these tumultuous times “they did not abandon the Jewish communities when these were threatened” and “they also took responsibility for the community and expected to be treated as insiders rather than as strangers. Militants expected to be supported and to provide support against the common enemies – the tsarist regime, which discriminated against all the Jews, and the pogromists” (ibid., 130). Shtakser concludes:

Even though young revolutionary Jews had mixed feelings about the Jewish community, it was clear that only within that community did they feel secure in their social status as revolutionaries. Whereas non-Jewish revolutionaries saw the actions of the ‘Black Hundreds’ as part of a longer political battle that they were fighting, the Jews felt that the very basis of their activism was threatened, the space where they felt secure. Their subsequent struggle against the Black Hundreds was not just a struggle for the Jewish community, but also a defence of their identity. (Ibid., 130)

Abigail Green (2020, 34) also notes that “[t]he fact that early forms of Jewish internationalism were structured by liberal preoccupations — civil and religious liberty, humanitarianism, civilizational discourse, liberal imperialism — made it possible for secular Jewish liberals to engage in collective Jewish action in the international sphere.” And Ben Gidley (2014, 62) remarks that historians tend to downplay “the extent to which these migrants had any connection to the Jewish world”; in fact, Jewish migrants had “a major impact on the development of British Marxism.” He points out how this results in contradictory perspectives: “Paradoxically, such historians have often taken at face value the radicals’ profession of an internationalism that disavows any possibility of ethnic belonging, while at the same time, they have been keen to portray the radicalism that they cherish as indigenous to English soil and not transplanted from foreign lands” (ibid., 62–63).

Even earlier, the 1905 revolution already showed that Jews perceived the revolutionary movement as in the interest of their grouIt is, therefore, not a surprise that Jews were strongly motivated. Bezarov (2021, 132) notes that “The processes of formation of the organizational and personnel structure of the Russian Social-Democracy continued during the First Russian Revolution. Jews took an active part in these processes. Their role in the organization of [the] Russian social-democratic movement and in its staffing is difficult to overestimate.” This was not just due to individual Jews playing “extremely important” roles; rather, this essentially developed into a group-identity for many—a secular form of Judaism, as Bezarov comments: “Eventually, the Jewish origin of Marx, the founder of scientific” socialism, canonized his doctrine in the mass consciousness of the urban Jewry of the Russian Empire, which awaited a new messiah who would ’brin’» them out of the ghetto of the Jewish Pale” (ibid.).

This fits with Oszkár Jászi’s perception of Jewish activism in the first decade of the twentieth century as a form of “nationalism”—even if under the flag of internationalism—and we can accurately describe the activism of Jews in Hungary at that time, whether in the psychoanalytic movement, the Galileo Circle, or Bolshevism, as activism motivated by perceived ethnic interests. To bring about change; a transformation of society to a new one, where Jews are less restricted, or threatened, and can obtain more power—a competition for resources that should not surprise those who view history through the lens of evolutionary processes, with ethnic character taken into account.

 “Vote for the United Jewish Socialist Workers’ Party” –  Ukrainian election poster in Yiddish from 1917 (Ne Boltai Collection)

A key to understanding the link between being an internationalist and still possessing a particular national (ethnic) identity, is through the lens of this ethnic competition, especially from the perspective of minorities: by advocating the destruction of restrictions, the minority groups advocating for a new order where they have more freedom and access to power, engage in the pursuit of their group interests. How much of an advocacy of that sort is cynical and deceptive, and how much is genuinely believed, is often hard to know, but in the case of the latter, the phenomenon of self-deception is well-understood in the relevant literature: von Hippel & Trivers (2011, 1; see also MacDonald 2003/1998, Ch. 8) argue that “self-deception evolved to facilitate interpersonal deception by allowing people to avoid the cues to conscious deception that might reveal deceptive intent.” And Mijović-Prelec & Prelec (2010, 238) conclude that “[l]ike ordinary deception, [self-deceptoin] is an external, public activity, involving overt statements or actions directed towards an audience, whether real or imagined.”

A remark from the “non-Jewish Jew” Marxist historian, Isaac Deutscher (1907–1967) provides an interesting perspective on self-deception (assuming he is not being outwardly deceptive): “Religion? I am an atheist. Jewish nationalism? I am an internationalist. In neither sense am I therefore a Jew. I am, however, a Jew by force of my unconditional solidarity with the persecuted and exterminated” (Deutscher, 2017, 50). Here Deutscher is identifying with his own group, but gets there not in a way he finds objectionable. Instead, he rationalizes a Jewish identity as the result of a humanitarian, moral stance. But Deutscher would not, and did not, identify as a Palestinian because of all the persecution and ethnic cleansing that this specific group was subjected to around the same time (and ever since); he did not identify as a Russian or Hungarian because of the persecution those people faced under Communism, neither did he identify with any Asian or African people who endured persecution, oppression or mass murder on a large scale. His humanism appears highly selective and he, it so happens, ends up feeling solidarity with his own people for humanitarian reasons, as a foundation of his consciously accepted identity and ethnocentrism. Deutscher then goes on to note that “I am a Jew because I feel the Jewish tragedy as my own tragedy; because I feel the pulse of Jewish history,” and concludes the remark by expressing a desire to “assure” a real “security and self-respect of the Jews” (ibid.).

Gerald Surh (2023) has explored this aspect of Jewish activism in terms of perceived or real security, summarizing in the introduction to his book that “[a]mong Jews, a post-1881 generation began breaking with the quietism and passivity of the elders and traditional leaders. Just as Gentile anxiety and anger against Jews in 1905 was conditioned by more than antisemitism, transformations among Jews since the 1880s were due to more than resistance to antisemitism, however compelling the anti-Jewish threat.” He points out that “[t]hey organized Jewish political parties for the first time and, in response to the shock of the 1903 Kishinev pogrom, adapted them to pro-active self-defense efforts. The Jewish parties which gained a footing among Jews by defending them against pogroms in 1905, went on to play a substantial role afterward, both in Russia’s ongoing revolution and in the diaspora abroad.” Thus we return to the Jewish activism that Jászi saw, which included Bolshevism as another Jewish identity in the revolutionary era.

An argument is often made that, although Jews were heavily over-represented among the Bolsheviks and Communists, the majority of Jews as a whole did not support this. Even if one assumes that, depending on the situation, the Bolsheviks did not have more than 50% support in Jewish circles—that does not mean that Bolshevism in Hungary, in 1919, for example, was not a Jewish phenomenon. (This argument is also meant to suggest that other Jews were somehow patriotic, although, if there are several anti-national movements to choose from, one cannot proclaim this merely on the basis of the support of one branch.) The distribution of Jewish votes at the time—related to Surh’s insight above—is revealing, for example, in an analysis of 1917 data from Russia, summarised by Simon Rabinovitch (2009, 216): “The large number of Jewish parties vying for Jewish votes in 1917 reflected ideological divisions among the most politically active segment of the Jewish population. This political fractiousness, however, for the most part did not carry over to the Jewish masses, who overwhelmingly voted for Jewish national coalitions favouring Jewish civil equality and collective rights within a generally liberal framework.” The author adds about the coalition that received by far the most votes: “To vote for the Jewish National Electoral Committee or the Jewish National Bloc in 1917 meant to vote for a list of Jewish candidates whose priority in the All-Russian Constituent Assembly would be Jewish advocacy and defence, not merely civil equality for all (such as the Kadets) or class struggle (such as the socialists, Jewish and otherwise)” (Ibid., 217). Which is to say, political activism for Jewish interests, which is understandable, but the suggestion that “not all Jews” supported the Bolsheviks does not imply identification with the host nation, only different strategic perspectives within a Jewish framework. And finally, it doesn’t account for the fact that there was a major shift toward much greater Jewish support of the Bolshevik regime after it came to power (e.g., Slezkine 2004; Bemporad, 2013).

Under the red flag, we find Jewish identity and activism elsewhere, too. Demonstrating a strong Jewish identity among Communists, this time in the United States of the 1930s, Bat-Ami Zucker (1994, 175) details how “the ’Jewish Bureau’ was not autonomous but an integral part of the Communist Party and, as such, subject to its Central Committee, it nonetheless expressed a Jewish identity, which led—albeit indirectly and unintentionally—to the development of a unique Jewish leftist culture.” Zucker presents examples of these Communist Jews attempting a strategy in which they rejected a “national” and “Jewish” perspective, instead, they phrased it as being “Yiddish” (a mild case of identity by proxy). This changed after a few years, however:

The new positive attitude toward Jewish culture was manifested in several well-planned programs. The Jewish communist publications started promoting Jewish culture and Jewish heritage, using for the first time—though with reference to Jewish masses—the term “Jewish people” applying a positive connotation. Instead of earlier miserable attempts to justify the use of Yiddish, Jewish culture was granted a prominent role. (Ibid., 180)

Zucker quotes Moissaye Joseph Olgin, a Communist from Soviet Russia, who participated in the 1905 revolution, but ended up a journalist in the United States, as saying that “the main objectives” of these new Jew-friendly Communist policies “were to defend the Jewish people and its culture, to promote Jewish culture and to spread it among the Jewish people” (ibid., 181). These new policies included “the institution of a ’World Alliance of Jewish Culture—IKUF,’ the creation of local branches under an international committee, and the founding of a special periodical dedicated solely to Jewish culture—Yiddishe Kultur” (ibid.). This was not done merely by Communists, but achieved by specifically Jewish activism, as Zucker clarifies: “the separate organization of the American Jewish communists and especially its press, educational network, and social and cultural activities led in the 1930s, to the creation of a unique Jewish culture. Though they considered themselves loyal communists and adhered to communist beliefs, they never let go and kept proclaiming that they belonged to the Jewish people” (ibid., 182).

Shifting our attention to a different region and era, regarding the period after the Second World War, Anna Koch (2022, 111) notes that in the Communist German Democratic Republic (GDR) “Jewishness continued to play a role” even in the lives of Jews who were not close to their Jewish background anymore, not to mention other Jews who “had always seen their Jewishness as an integral part of their self-understanding and had turned to leftist politics to battle antisemitism, perceiving their antifascism to be intertwined with their Jewishness” (ibid., 111–112). As she notes: “In contrast to much of the literature that brushes aside the Jewish origin of these German Communists as being of little relevance, this chapter highlights the myriad ways in which they positioned themselves in relation to it” (ibid., 112). Koch includes in her analysis those who did not (at least explicitly) identify as Jews, but regardless, they were also motivated Jewishly.

Following Koch’s focus on the GDR, and proposing to show “how Jewish leaders rendered Communist antifascism Jewish,” David Shneer (2022, 156) elaborates on this theme: “even after the postwar purges of Communist Jews from the leadership of GDR Jewish institutions in 1952–1953, there still existed a global Communist Jewish community. Before World War II, communicating usually through Yiddish, this community played a central role in shaping modern Jewish life as it advocated for a Marxist approach to injustice and for the liberation of all peoples, including Jews, from structural systems of domination like fascism and colonialism” (ibid., 154). These Jews “found political and cultural space in the GDR in general, and in East Berlin in particular” as “GDR’s Jews inserted Jewish culture and memories of the war into the GDR’s memorial culture, thereby ensuring that Jewish memories of the war were invoked in the state’s public antifascist culture” (ibid.). Schneer then looks into the networking of these Jews, that he calls “transnational,” mostly focusing on the GDR, Hungary, and the United States—indeed, he notes that “Hungary served as a primary node of Judaism in the Communist Jewish world,” partially because “Budapest maintained the only rabbinic seminary in Communist Europe, the Budapest Rabbinic Seminary” (ibid., 163). These Jews in the GDR “were integrated into transnational and global networks that helped them maintain a sense of Jewish community through Communist networks. These other Jews created community through an older Communist tradition of Jewish universalism that had been popular before World War II, primarily but not exclusively through Yiddish culture” (ibid., 168). Robin Ostow’s interview with a woman who left Germany in 1933, but moved back from Soviet Russia to the GDR later, also details her explicit Jewish identity together with her professed Communism (Berliner, 1989).

Staying for a moment with the volume that features the essays from Koch and Shneer, and within this, with Hungary, it is worth mentioning the work of Kata Bohus, who analyses Jewish activism in the János Kádár era (1956–1989) and presents the narrative that was emerging at the time in the context of the Magyar Zsidó Jewish publication, quoting that “[t]he Jewish question is actually a Hungarian question. The question of the democracy, tolerance, openness and moral standards of Hungarian society, the question here is whether the contradictions of our society can be resolved freely, without aggression….” (Bohus, 2022, 247) This is the framework within which mainstream historiography is currently living: the crimes and responsibility of the Jews are to be attributed to the Hungarians, because of their intolerance, as we have seen earlier.

We will, however, stick to the Jewish character of the Jewish question, and thus turn our attention to the victims of the Jewish terror: we will put the complications of the “Jews were just as much victims of Bolshevism” narrative under the magnifying glass, and the blurring of Jewish responsibility for the Lenin Boys, in the concluding part of our study.


Bibliography

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Alain de Benoist: “Lutamos por uma revolução como nunca vimos.”

Em uma entrevista publicada originalmente em “La Gazeta” (seção Ideias), o diretor de El Manifiesto, Javier Ruiz Portella, conversa longa e detidamente com Alain de Benoist, aos 80 anos de seu nascimento e aos 50 anos do lançamento da Nova Direita.

1.

JAVIER RUIZ PORTELLA: Cinquenta anos atrás, Vossa Senhoria colocava em marcha, junto com um grupo de camaradas e amigos, o que mais tarde ficaria conhecido como a Nova Direita. Uma tarefa colossal! Porque não se tratava apenas de defender ou atacar tais ou quais ideias, reivindicações, conflitos… antes, se tratava ― e se trata ― de transformar toda a nossa visão de mundo; ou seja, a configuração de ideias, sentimentos, desejos … envolvendo os homens de hoje, que assim vivemos e morremos.

E como buscamos algo novo, diferente, está claro que o devemos buscar longe dos dois grandes pilares (já meio derrubados…) que chamamos de “direita” e “esquerda”. Assim, Vossenhoria não acredita que os novos pilares destinados a sustentar o Verdadeiro, o Belo e o Bem (que hoje nada sustenta) estejam mais perto do espírito da direita ― desde que não liberal, não teocrática e tampouco plutocrática ― do que de uma esquerda que, no melhor dos casos, sempre será individualista, igualitarista e materialista?

ALAIN DE BENOIST: Desconfio das palavras com iniciais maiúsculas. Eu conheço coisas belas e coisas feias, coisas boas e coisas más, mas nunca topei com o Belo e com o Bem em si. O mesmo ocorre com a esquerda e a direita. “A direita” e “a esquerda” nunca existiram. Sempre houve direitas e esquerdas (no plural), e a questão de se possamos encontrar um denominador comum para todas essas direitas e todas essas esquerdas segue sendo objeto de debate. Vossoria mesmo admite isso quando fala de uma direita “não liberal, não teocrática e tampouco plutocrática”: é a prova de que junto à direita que Vossoria aprecia há outras. Porém, quando Vossoria fala da esquerda, volta imediatamente para o singular! É um erro. Grandes pensadores socialistas como Georges Sorel e Pierre-Joseph Proudhon não eram nem individualistas, nem igualitaristas, nem materialistas. Tampouco cabe atribuir esses qualificativos a George Orwell, Christopher Lasch ou Jean-Claude Michéa. Tampouco devemos confundir a esquerda socialista, que defendeu os trabalhadores, com a esquerda progressista, que defende os direitos humanos (não é o mesmo). Só se pode dizer que o igualitarismo, para dar um exemplo, foi historicamente mais comum “na esquerda” do que “na direita”. Porém, falando isso, não dizemos grande coisa, quando menos porque também há formas de desigualdade na “direita”, sobretudo na direita liberal, que me parecem totalmente inaceitáveis. Por isso, acredito que devamos julgar caso por caso, em lugar de utilizar etiquetas, que sempre são equívocas. Como eu já disse muitas vezes, as etiquetas servem mais para os potes de geleia! Não cedamos ao fetichismo das palavras.

Creio que nós dois prezamos os tipos humanos portadores de valores com os quais nos identificamos. Esses tipos humanos são mais comuns na “direita” do que na “esquerda”, isso eu atesto sem vacilar. Nesse sentido, sinto-me completamente “de direita”, mas não faço disso um absoluto. Uma coisa são os valores, e outra, as ideias. Eis por que não tenho nenhum problema em me sentir “de direita” de um ponto de vista psicológico e antropológico, reconhecendo, ao mesmo tempo, a validade de certas ideias que geralmente são atribuídas, com ou sem razão, à “esquerda”.

2.

JAVIER RUIZ PORTELLA: O que Vossia sente depois de cinquenta anos transbordantes de reflexões, combates, vitórias… ou alguma pequena derrota, talvez? Suponho que sua alegria terá sido grande ao constatar que o espírito da Nova Direita, ainda longe de conformar agora “o horizonte espiritual de nossa época” (como dizia Sartre sobre o marxismo), chegou, no entanto, a marcar o campo de ação intelectual da França; sem falar de sua presença, embora menos vigorosa, em países como Itália, Alemanha, Hungria, a própria Espanha…

ALAIN DE BENOIST: É a eterna história do vaso meio cheio ou meio vazio. Sim, de fato, em cinquenta anos, houve muitos êxitos. A Nova Direita não só não desapareceu (meio século de existência para uma escola de pensamento já é extraordinário), como ainda os temas que introduziu no debate ganharam ampla repercussão na maioria dos países europeus. Disso dão prova os milhares de artigos, livros, conferências, colóquios, traduções e encontros que marcaram os últimos cinquenta anos. Isto posto, também devemos ser realistas: os pontos referidos não impediram o avanço das forças do caos. O “horizonte espiritual de nosso tempo” não tem nada de  espiritual, absolutamente: é o horizonte de um ocaso, ocaso que se acelera cada dia mais. Declarar, como desejável, que “o niilismo não passará por mim” não muda coisa nenhuma. Como dizia Jean Mabire, não transformamos o mundo, mas o mundo não nos transformou. E não nos esqueçamos de que o momento da “luta final” ainda não chegou.

3.

JAVIER RUIZ PORTELLA: Entre os diversos fenômenos verificados no mundo hoje, quais Vossia considera que portam a esperança e quais outros trariam a desesperança? Tudo está, obviamente, entrelaçado, mas nesse emaranhado de fenômenos sociais, culturais, políticos… onde estaria o nosso principal inimigo e onde estaria o nosso maior amigo?

ALAIN DE BENOIST: A segunda pergunta é, obviamente, mais fácil de responder do que a primeira, porque a resposta está diante de nós. Há três grandes perigos que nos ameaçam hoje. Em primeiro lugar, os estragos da tecnologia e o condicionamento decorrente na era da inteligência artificial e da omnipresença dos computadores, que com o tempo conduzirão à Grande Substituição do homem pela máquina. E só estamos no começo disso tudo: o transumanismo já preconiza a fusão do vivo com a máquina. Em segundo lugar, a mercantilização do mundo, um dos pilares da ideologia dominante, com a adesão das mentes à lógica de benefício e à axiomática do interesse, ou seja, a colonização do imaginário simbólico pelo utilitarismo e a crença de que a economia seja o destino, de acordo com uma antropologia liberal baseada no economicismo e no individualismo, que só vê o homem como um ser egoísta buscando sempre satisfazer os próprios interesses. O principal motor disso é, obviamente, o sistema capitalista, que pretende acabar com tudo capaz de obstar a expansão do mercado (soberania nacional e soberania popular, objeções morais, identidades coletivas e particularidades culturais) e desacreditar todos los valores que não sejam os do mercado. Em terceiro lugar, o reinado quase mundial de uma ideologia dominante baseada na ideologia do progresso e na ideologia dos direitos humanos, que está semeando o caos num mundo cada vez mais voltado ao niilismo: a redução da política à gestão tecnocrática, a moda da “cultura do cancelamento”, com os delírios da ideologia de gênero propagada pelo lóbi legebético, o neofeminismo preconizando a guerra entre os sexos, o decaimento da cultura geral, as patologias sociais causadas pela imigração massiva e descontrolada, o declínio da escola, a desaparição programada da diversidade dos povos, línguas e culturas… e tantas outras coisas.

Para mim, o principal inimigo segue sendo, mais do que nunca, o universalismo no plano da filosofia, o liberalismo no plano da política, o capitalismo no plano da economia e, no plano da geopolítica, o mundo anglo-saxão.

Fenômenos “portadores de esperança”? Este é tema que devemos abordar com prudência. Para mais de a história estar sempre aberta (é, por excelência, o domínio do imprevisto, como dizia Dominique Venner), está claro que vivemos um período de transição e de crise generalizada. A ideologia dominante é, efetivamente, dominante (sobretudo porque é sempre a ideologia da classe dominante), mas ela está em processo de desintegração por toda parte. A democracia liberal, parlamentar e representativa está cada vez mais desacreditada. O auge do populismo, a emergência de democracias iliberais e dos “Estados-civilização”, os intentos de democracia participativa e de renovação cívica na base, isso tudo tem lugar quando se alarga cada vez mais o hiato entre o povo e as elites. A classe política tradicional está desacreditada. Todas as categorias profissionais se mobilizam e a raiva aumenta em todo lugar, o que abre a perspectiva de revoltas sociais em grande escala (o clássico momento em que “os de cima já não podem mais e os de baixo já não querem mais”). Ao mesmo tempo, as coisas estão mudando no plano internacional. As cartas são embaralhadas de novo entre as potências. Os próprios Estados Unidos estão em profunda crise, parece que nos encaminhamos para o fim do mundo unipolar ou bipolar e o começo de um mundo multipolar, o que acho muito positivo. Surge nova clivagem entre os BRICS (as potências emergentes) e o “Ocidente coletivo”. Numa tal situação, portas são abertas para muitas oportunidades. No entanto, o seu aproveitamento exige que abandonemos as ferramentas analíticas obsoletas e prestemos muita atenção naquilo que assoma no horizonte da história.

4.

JAVIER RUIZ PORTELLA: O que Vossia acha da bomba-relógio de contador sonoro das duas hecatombes demográficas? Aquela da aparente decisão tomada pelos europeus de, simplesmente, não mais procriar; e aqueloutra da imigração tão massiva que mais parece uma invasão, e invasão fomentada pelas próprias “elites” dos países invadidos. Ocorre-lhe alguma ideia que pareça a solução disso ou, pelo menos, algo que pudesse amortecer o efeito devastador da explosão dessa bomba?

Vossia já declarou que não lhe parece factível a remigração compulsória, que alguns propõem. Provavelmente Vossia tenha razão, haja vista o bom-mocismo piegas que impregna tudo. Então, se a remigração não é exequível, que outra opção nos resta?

ALAIN DE BENOIST: A imigração é um desastre, porque ela provoca uma mudança na identidade e na composição dos povos ao atingir certo limiar. Não podemos remediar isso numa espécie de corrida para aumentar a natalidade, que está condenada ao fracasso. Também não acredito na remigração (como tampouco na assimilação e no “laicismo”), porque, simplesmente, não é possível nas condições atuais. Como o Reconquête [“Reconquista”, partido de Éric Zemmour], ísso é só um mito de refúgio. A política é, antes de tudo, a arte do possível. No entanto, evidentemente, não se trata de nos rendermos. Quando existe vontade política (o que dificilmente ocorre hoje), podemos, sim, vencer a imigração, freando-a drasticamente, quando menos pela supressão das disposições sociais e societais que atraem imigrantes como “bombas de sucção”. Os remédios são conhecidos há muito tempo. Ocorre que, mesmo sendo um fator decisivo, a vontade política não é o único. Também é preciso haver a possibilidade de exercê-la. Ora, todas as medidas sérias destinadas a frenar a imigração estão sendo bloqueadas na atualidade pelo governo dos juízes, que carece de legitimidade democrática, mas pretende se impor tanto aos governos dos Estados quanto à vontade dos povos. Digamo-lo mais claramente: nenhum governo dará o basta à imigração se não se decidir por considerar nulas e sem efeito as decisões do Tribunal Europeu de Direitos Humanos. E se não se afastar da ideologia liberal.

A imigração é, na verdade, a colocação em prática do princípio liberal do “laissez faire, laissez passer” [“deixar fazer, deixar passar”], que se aplica indistintamente a pessoas, capitais, serviços e bens. O liberalismo é uma ideologia que considera a sociedade exclusivamente pelo indivíduo e não reconhece que as culturas têm a sua própria personalidade. Ao ver na imigração a chegada de um número adicional de indivíduos a sociedades já compostas de indivíduos, considera os homens como elementos intercambiáveis entre si. O capitalismo, por sua vez, desde há muito tempo busca a abolição das fronteiras. Nele, o recurso à imigração é fenômeno econômico natural. Em todas as partes, são as grandes empresas as que exigem cada vez mais imigrantes, especialmente para forçar a redução dos salários dos trabalhadores nativos. Nesse sentido, Karl Marx pôde dizer com razão que os imigrantes são “o exército de reserva do capital”. Assim, aqueles que criticam a imigração e veneram o capitalismo fariam melhor se fechassem o bico. De nada serve condenar as consequências sem atacar as causas.

5.

JAVIER RUIZ PORTELLA: Como Vossia já disse certa vez, a atual situação de nossas sociedades é a da tensão de uma típica dualidade pré-revolucionária que Vossia mesmo referiu numa de suas respostas: o velho mundo morre, mas o novo ainda não nasceu. Vislumbram-se, decerto, muitos traços do que pode constituir a nova ordem do mundo. Aí está todo o mal-estar, as mobilizações, a lutas, os avanços… destes nossos dias, embora insuficientes para mudar as coisas. Não lhe parece que uma das razões dessa dificuldade é que esse mal-estar afeta, basicamente, as camadas populares (e um núcleo de intelectuais), enquanto nenhum mal-estar perturba as “elites” indignas de tal nome, que reúne desde a esquerda festiva até os radicais chiques, passando pela esquerda-caviar?

Em outras palavras, Vossia acredita que seja possível mudar o mundo contando apenas com os de baixo e sem que uma parte significativa dos de cima sinta as mesmas ânsias de transformação? O “mudar de lado” não é o que sempre ocorreu em todas as grandes mudanças, em todas as grandes revoluções da história?

ALAIN DE BENOIST: Comecemos por recordar que, como demonstrou [Vilfredo] Pareto, a palavra “elite” é uma palavra neutra: também existe uma elite de traficantes e ladrões. As “elites” de nossas sociedades, seja políticas, seja econômicas, seja mediáticas, estão formadas por homens (e mulheres) geralmente bem formados e inteligentes (embora nem sempre) que acumularam, não obstante, uma série de fracassos em todos os campos. São pessoas isoladas do povo, vivem sem maior ligação com o próprio país, num universo mental transnacional e nômade. Também estão alheias ao real. Não vejo nenhuma utilidade em que se unam à “grande transformação” de que Vossia fala, e menos ainda em aceitar compromissos para intentar seduzi-las. Por outra parte, está claro, não obstante, que as classes trabalhadoras, que agora se levantam contra essas “elites”, necessitam de aliados. E terão cada vez mais aliados por causa do empobrecimento das classes médias. Dessa aliança entre as classes trabalhadoras e os empobrecidos das classes médias pode surgir o bloco histórico que termine por se impor. Se isto ocorrer, veremos então os oportunistas de cima solidarizando-se com os rebeldes de baixo; algo que já se viu em todas as grandes revoluções da história. E, como sempre, é do povo que surgirão as novas e autênticas elites de que precisamos.

6.

JAVIER RUIZ PORTELLA: Dado o seu conhecido questionamento do capitalismo, alguns chegaram a dizer que a Nova Direita deviera uma espécie de Nova Esquerda… Deixando de lado esse tipo de gozação, a verdadeira questão é a seguinte: o que devemos fazer com o capitalismo? Acabar com ele, Vossia dirá. Mas, então, colocar o que no lugar dele? Seria o caso de substituir o capitalismo pela propriedade estatal dos meios de produção? Deveria ser abolido o mercado e a propriedade, como os comunistas fizeram em todas as partes? Não, Vossia dirá, sem dúvida. Mas, então, se o programa for o de abolir as clamorosas injustiças do capitalismo, salvaguardando o mercado, o dinheiro e a propriedade ― embora colocados fora do altar em que se encontram hoje ― isto não seria ― e eu me refiro só ao âmbito econômico ― um simples reformismo?

ALAIN DE BENOIST: “Para os nossos contemporâneos, é mais fácil imaginar o fim do mundo do que o fim do capitalismo”, dizia o teórico britânico Mark Fisher em 2009. Nessa situação, muitos fazem a sua pergunta: como sair do capitalismo e o que poderia substituí-lo? Ao fazê-lo, e sem nos darmos conta, estamos naturalizando abusivamente um fenômeno histórico perfeitamente localizado. A humanidade viveu sem o capitalismo durante milhares de anos: por que amanhã não poderia passar sem ele outra vez? O capitalismo não é toda a economia, nem sequer todas as formas de intercâmbio. O capitalismo é o reino do capital. Surge quando o dinheiro devém capaz de se transformar em capital que se incrementa perpetuamente por si mesmo. O capitalismo é também a transformação das relações sociais conforme as exigências do mercado, a primazia do valor de troca sobre o valor de uso. a transformação do trabalho vivo em trabalho morto, a suplantação do ofício pelo emprego etc. Um sistema assim só pode funcionar sob a condição de  se expandir constantemente (ele cai quando parado, que nem uma bicicleta), daí o ilimitado ser o seu princípio. Sua lei é a híbris, a desmedida, a fuga para a frente na corrida desenfrenada para o “cada vez mais e mais”: cada vez mais mercados, mais lucro, mais livre comércio, mais crescimento e cada vez menos limites e fronteiras. A aplicação desse princípio levou à obsessão do progresso técnico, à financeirização crescente de um sistema que há muito tempo perdeu todas as suas raízes nacionais, conduzindo, ao mesmo tempo, à devastação da Terra.

A oposição de princípio entre o público e o privado é uma ideia liberal em si mesma. Portanto, sair do capitalismo não significa, absolutamente, substituir a iniciativa privada pela propriedade estatal dos meios de produção, que não resolve nada (a antiga URSS era um capitalismo de Estado). Tampouco significa suprimir toda forma de mercado, significa, isto sim, sobrepor o local ao global, a rota curta ao comércio de longa distância. E, obviamente, tampouco significa abolir a propriedade privada, não devendo esta, por outro lado, se converter num princípio absoluto, como querem os liberais. O terceiro setor já é uma realidade, como as cooperativas e as empresas mutualistas. Para além da falsa oposição entre o privado e o estatal, estão os bens comuns, tais como eram entendidos antes do nascimento da ideologia liberal. Nesta redefinição dos bens comuns é que nos devemos concentrar para pôr em marcha uma economia de proximidade em favor, prioritariamente, dos membros desta ou daquela comunidade. Isso não tem nada de reformismo, pois exige a transformação radical das mentalidades.

Consabidamente, o capitalismo está em crise hoje. Os mercados financeiros pensam e agem no imediatismo do dia-adia, os défices alcançam níveis recordes, o “numerário fictício” flui como água, e o mundo todo está preocupado com um possível colapso do sistema financeiro mundial. A perspectiva não é necessariamente agradável, já que tais crises costumam acabar em guerra.

7.

JAVIER RUIZ PORTELLA: Permita-me voltar à pergunta anterior. Se um revolucionário sectário e radical dissesse que esse enfoque, no tocante à economia, não deixa de ser reformista, não se lhe deveria responder fazendo-o ver que nada de reformista tem, em qualquer caso, tudo o mais? Tudo o mais: toda essa visão do mundo que coloca o dinheiro no centro da vida pública e privada, que então ressumam toda a gosma da democracia liberal e partitocrática, individualista e igualitarista que conhecemos?

Tratar-se-ia, talvez, de reformar, de emendar esse estado de coisas, incluído seu democratismo niilista? Ou a proposta é completamente diferente? Em uma palavra, por que lutamos? Lutamos por reformas ou por revolução?

ALAIN DE BENOIST: É claro que não lutamos por reformas. Pretendemos o que Heidegger chamava de “novo começo”. Isto não significa repetir o que os outros fizeram antes de nós, mas de tomarmos o seu exemplo como inspiração para inovarmos por nossa vez. Substituir a desmedida capitalista pelo sentido dos limites, lutar contra o universalismo em nome das identidades coletivas, substituir a moral do pecado pela ética da honra, reorganizar o mundo de forma multipolar (“pluriversalismo” em vez de universalismo), priorizar os valores de comunidade   sobre os da sociedade, lutar contra a substituição do autêntico pelo sucedâneo e do real pelo virtual, redefinir o direito como equidade em las relações (e não como um atributo de que todo o mundo seria proprietário ao nascer), restabelecer a primazia do político (o governo dos homens) sobre o econômico (a gestão das coisas), devolver um sentido concreto à beleza e à dignidade, reabilitar a autoridade e a verticalidade…: isto é o que seria uma revolução. E até uma revolução ― ousamos dizê-lo ― como nunca vimos.

Fonte: La Gaceta | Autores: Javier Ruiz Portella (entrevistador) e Alain de Benoist (entrevistado) | Título original: Alain de Benoist: “Luchamos por una revolución como nunca hemos visto.” | Data de publicação: 23 de março de 2024 | Versão brasilesa: Chauke Stephan Filho.